Two Cherubims prying into that Arke 2. Time when and person to whom moue admiration 3. Two Tables by which and to which all duties to God and man are directed both ayming at Gods glory 3. His. In himselfe abiding yet to man extended and in both respects reflexing vpon his owne praise 4. Manner not ordinary but beyond expectation and common euent Maruellous 4. Aarons rod by which miracles were wrought 5. Place where this Kindnesse was reserued in a strong Citie 5. Pot of Manna 6. The Heart from which thanksgiuing a sacrifice so acceptable to God issued Blessed be the Lord. 6. Censor from which the smell of incense so sweetly ascended Logically the 1. Agent He 2 Act shewed 3. Obiect Kindnesse its Opportunity in the Time when Hath Trāscendency in the person to whom Mee Propriety in the person by whom His. Rarity in the Manner how Maruellous Particularity in the Place where In a strong citie Errata PAg. 4. in marg read 2 Sam. ch 17 18 19. 1 Sam. 30. 1 Sam. 23. pag. 19. in marg adde Amos 6.6 p. 35. l. 12. for but r. to be p. 44. l. 10. after loue r. looking on the Compasse of his mercy p. 46. l. 11. before For r. Freely p. 54. in M. for Vers r. Cha. p. 55. l. 2. r. as God p. ib. l. 3. r. as our God p. 68. l. 20. r. former in that p. 69. l. 6. r. speciall l. 10. for word r. house p. 79. l. 9. r. teares p. 84. l. 15. r. publishing p. 85. l. penult r. did in PSALME 31.21 Blessed be the Lord for he hath shewed mee his maruellous kindnesse in a strong Citie EVery thing hath its turne and time Eccles 3.1 yea time giues to euery thing its 〈◊〉 insomuch as man himselfe neuer continueth in one stay Iob. 14.2 the truth whereof no glasse can better shew than the Psalmes for in them wee may liuely behold the variable and mutable condition of man though neuer so neere in affection or deare in estimation vnto God in them Dauid that anointed of the Lord Psal 107.26 and in him all Gods chosen may be seene in this life as the Ship in the Sea in estate and respect euen now lifted vp to the clouds sayling with a pleasant gale in the calme of prosperity and by and by let downe to the bottome with the impetuous violence of the blast of one or other calamitie in soule and spirit sometimes soaring with the wings of hope aboue the heauens and againe plunged as low as hell with the weight of distrust through some disaster either inflicted or feared Whence proceed such and so sundry varieties of expressing in diuers of them his owne hopes and feares comforts and corasiues solace and sorrowes restraints and deliuerances But in this Psalme he stands as it were in the view of all vpon the worlds Theater and sounds in the eares of all a Diapason whiles warbling vpon his harpe hee toucheth the string of euery passion For he powreth out his praier with instancy in the first and second verses gathereth assured hope in the third and yet as one not fully freed from feare nor dispossest of hope returnes againe to praier and giues the reason of his assurance in the third fourth and fift pleadeth in expresse termes his holy affection and confidence which hee had in the time past in the sixt publisheth his resolute purpose of gladnesse and reioycing in the time to come by reason of the Lords fauour already shewed as one forgetfull and not fearing any present misery in the seuen and eighth Yet on the sudden calling as it seemes to minde the trouble and danger he was then in reneweth his suit which is pressed and amplified with relating by way of complaint sundry miseries and indignities which he doth endure and formerly had vndergone to the fourteenth in which miseries and indignities he reports what was and is his trust and patience in the fourteenth and fifteenth and that againe is seconded with another supplication in the fifteenth and sixteenth as also with an imprecation in the seuenteenth and eighteenth after both which without interruption as the Riuer in a cleare channell into the Ocean he falleth into an admiring exclamation for the greatnesse of Gods goodnesse towards them that feare and trust in him in the nineteenth together with a reason of that his admiration in the twentieth from thence hee comes to giue thanks for a kindnesse whereof the Lord had made him partaker in his owne particular in some extraordinary manner and that in a strong Citie Either Ierusalem which Absolom had surprised 2 Sam. 18.19 and where Achitophels counsell by Hushaies to his preseruation was deluded Iansen Lorinus 2 Sam. 30. as some or Ziglag where the people were in minde to stone him and the spoiles whereof he recouered Arias 1 Sam. 19. as other or Keilah which Saul purposed to haue besieged and to whom the citizens thereof as the Lords Oracle reuealed had deliuered him if there he had staied as the most imagine Howsoeuer or in what citie soeuer Dauid is mindfull of that mercy and thankfull for that benefit in such termes as iustly giues me occasion to thinke vpon Salomon his sonne Salomon the mirror of men 2 Sam. 12.25 the beloued of the Lord not liked as a seruant John 8.35 but beloued as a Sonne that abides in the house for euer built a glorious Temple to the God of Israel and diuided it into three parts The first or outmost was Atrium Populi the court of the people called otherwise the Porch of Salomon the next was Atrium Sacerdotum the place for the Priests the third and inmost was Sanctum Sanctorum the Holy of Holies When I see these words of Dauid I suruey that worke of Salomon and hearing this warbling tune of the Father I behold that worthy Temple of the Sonne For if we looke for that part which concernes all it is here in the Author He who maketh his Sunne to rise on the euill and the good Matt. 5.45 and sendeth raine on the iust and vniust Would we see what concernes those that are sequestrated to his seruice and linked to him by a neerer bond as are all faithfull who being a royall Priest-hood Pet. 2.9 enioy a rarer priuiledge than others here we find it All haue not the Lords mercy manifested to them as had Dauid or if it be made apparant to them yet are not they made partakers of it as was this anointed of the Lord. He shewed me that is made me partaker of Long you to see that which Titus Vespasian desired Ioseph de bel Iud. l. 6. c. 10. nay commanded to be especially preserued from the fury of the fire the Sanctum Sanctorum into which the High Priest must enter Heb. 9.7 yet not oftner than once in the space of a whole yeere such was the glory of it and that it signified Here is the like maruellous kindnesse in a
strong City whereof Dauid is partaker but once in all his life as is very probable for this mercy in this manner was but once conferred seeing it is no where else in the same phrase remembred This then is a portion of Scripture euery word whereof hath his worth euery circumstance his weight and presenteth vnto our meditations Dauids gratitude Blessed be the Lord and the Lords great goodnesse towards him He hath shewed me his maruellous kindnesse in a strong City In dilating of both which though we may perfectly discouer the branches before we can discerne the tree yet we know that the roote and bole is in respect of time before the branches and when we perceiue the effect and consequence we must needs presuppose a preceding cause So howsoeuer Dauids thankfulnesse be the first expressed yet it must needs be granted that the Lords kindnesse was the first extended and therefore without preiudice to that order which is here vsed in the expressing of both these acts for my more methodicall proceeding and your better profiting Let the Lords kindnesse be the first subiect of my speech and the first obiect of your attentions because it was the first in action For first the Lord shewed his kindnesse and then Dauid testified his Thankfulnesse In the Lords kindnesse obserue three circumstances First the Agent He. Secondly the Act what this He did He shewed Thirdly the acts obiect what he shewed kindnesse First of the agent He that is the Lord here is the first court of the Temple wherein I no sooner set my foot but on the sudden so rare a Maiesty is vnueiled in my sight as my minde is amazed and my feet so fettered that I cannot moue till I glance at the properties of that glorious Person on whom if we cast our eyes wee may behold in him not onely the winter of sharpe seuerity but also the summer of cheering clemency Wee may see as well a dimple in his cheeke cheerefully fauoring as a wrinckle in his brow seuerely frowning For this He though he had before smitten as a Foe yet now doth he smile as a Father This He hauing drawne a foggy veile ouer his face shewed a cloudy countenance and yet remouing that veile againe manifesteth a gracious looke This He now altogether refresheth Dauids languishing spirits with a comfortable calme who a little before had almost ouerturned his soule with a tempestuous storme For he said in his sudden apprehension of his danger wherein he iustly was through his sinne I am cast out of thy sight Vers 22. So that in the Lord are indifferently seated as in their proper subiect two different properties Mercy and Iustice and by him are indifferently executed two diuers workes Seuerity and Clemency As is partly shadowed in the creatures plainly shewed in the sacred Scriptures by his workes demonstrated in reason may bee confirmed by all must be confessed Shadowed in the creatures Thinke not much by things created to learne the knowledge of their Creator For Praesentem narrat quaelibet herba Dâ—um Euery plant represents Gods presence There is no creature though most contemptible but either his vnsearchable wisdome or his vnresistable power or the all-warming Sunne of his goodnesse or the all-seeing eye of his prouidence One or other of his ineffable properties is lesse or more shadowed in it And as we may finde the Fountaine by the Riuer and the Spring by the Streame so wee may attaine at the least a glance at and see with Moses the hinder parts of the Lord by his workes For the inuisible things of God from the creation of the world are cleerely seene being vnderstood by the things that are made euen his eternall power and Godhead as Saint Paul affirmeth Rom. 1.20 And therefore aptly is Seculum called Speculum this worlds Globe termed a looking-glasse And not without cause doth Iob send vs to the senselesse creatures to learne our lessons concerning him Ch. 12. ver 7 8. Aske saith he the beasts and they shall teach thee and the Fowles of the Heauen and they shall tell vnto thee or speake to the earth and it shall shew thee or the fishes of the Sea and they shall declare vnto thee euen this amongst other that as the Lion hath his paw to imprison his voice to terrifie and his teeth to teare his prey yet withall commiserateth the woes of the prostrate and suffereth no rauenous beast to touch that which he hath vndertaken to protect So the Lion of the Tribe of Iuda can as well encounter his foes with terrour Reu. 5.5 as entertaine his friends in fauour As the Eagle hath his talents to strike and his wings to shadow so the Lord hath his threats to chastise and his fauours to encourage As the Leopard hath comely spots to delight as well as a crooked countenance to affright and as whom the beautifull skinne of the Panther allureth to fancy his speed and cruell pursuit admonisheth to feare so the Lord hath a terrible countenance to beget a dread of his might and varietie of mercies to breed a delight in his Maiesty and whomsoeuer the beames of his bounty cannot warme in affection the flames of his fury shall pursue to destruction But if the creatures be not sufficient trumpeters of this truth because they in part doe only shadow it let vs heare the sacred Scriptures as Heauens Heralds proclaiming it as vndeniable for they plainly shew it Sometimes drawing our eyes to view the Lord seated on a white Iuory Throne of Maiesty with eyes sparkling forth nothing but signes of fauour with a tongue pronouncing words of comfort to raise vp the deiected soule and refresh the wearied spirit with lips divulging promises in their due time certainly to be performed to confirme the wauering mind and make resolute the inconstant and vnresolued man with armes stretched out ready to imbrace those that in reuerence approach vnto him and with a countenance assuring the freenesse of his grace and the firmnesse of his goodnesse somtimes descending from his Throne of excellency to examine the truth of transgressions cry and see the sinnes of man before he strike as a mercifull Iudge vnwilling to condemne the accused till the euidence be too cleere against him and loth to put the sword of Iustice into the Executioners hand till the prisoners fault be palpably proued but on the contrary when the clamour of impiety is iustly apparant and punishment is declared to be sinnes desert they present him exalted on a sable seat and set vpon wraths tribunall eyes darting out flames of fury mouth threatning certaine misery hands casting downe fire and brimstone storme and tempest and a countenance menacing the furiousnesse of his wrath and the fulnesse of the disobedients woe Somtimes they call him a consuming fire Heb. 12.29 Psal 31.3 to imply the greatnes of his displeasure and a Fortresse to decipher the firmnesse of his fauour Somtimes they compare him to a Lion roaring for
his prey and a Lionesse robbed of her whelpes pointing at his fury to a tender mother comforting her childe and a pittifull father compassionating his owne bowels painting out his mercy Sometimes saying that he is dreadfull yet to be delighted in fearefull yet fauourable terrible euen to the Kings of the earth and yet tender carrying his children vpon Eagles wings farre and free from any danger as loth to haue them harmed as the Apple of his owne eye hurt A God of wrath with his Bow bent Arrowes ready and Weapons prepared and yet a Sun to solace a Shield to shelter those that are afflicted Truly therefore did the sweet singer of Israel concerning him warble vpon his Harpe Mercy and Truth are met together Righteousnesse and Peace haue kissed each other For this is demonstrated by his works of both Mercy and Iustice wheresoeuer for the place on whomsoeuer for the persons manifested For the place whether in Heauen Earth or Hell In Heauen the persisting of the good Angels the ioyes prepared there for these blessed Saints who yet continue in their fleshly Tabernacles and enioyed there by those happy euer happy soules who in him haue remoued from their earthly mansions resound his mercy In Heauen his thence expelling the backsliding Angels and excluding out the cursed crue blazon his Iustice for his retinue in Heauen abide in their created condition by his goodnesse his redeemed on earth are restored to their former farre firmer felicity through his grace and the hellish reprobates are for their disobedience left altogether frustrate of any hope of Heauens happinesse in his anger In earth the seating of Adam before his fall as Soueraigne Viceroy and Lord Lieutenant ouer all his other creatures in Paradise a place of pleasure ready and fully furnished with all things to satisfie the minde and sustaine the body after his fall the fatherly calling fauourable conuenting mild examining of him nay his prouiding euen publishing the remedy to redresse his ruines Adam not so much as dreaming of much lesse desiring least of all endeuoring any dictate his Clemency But the sharpe inflicted censure vpon the serpent perswading and our first parents perpetrating that Act of disobedience their then present and for euer after perpetuall exile so duly deserued from that place so greatly abused declare his seuerity In hell the worme of conscience gnawing the firie flame scorching darknesse molesting the eies howling and gnashing of teeth possessing the eares bitternesse and vnquenchable thirst offending the taste sulphurious stench infesting the smell endlesse easelesse remedilesse paines surprising the touch To conclude in one word what must be continued beyond all worlds and is not to be expressed by any words sorrow without solace mourning without melody grieuous pangs without the least gladding pleasure paint out his fury yet euen there this doth point at his fauour that hee might at this present more seuerely punish them seeing by an infinite Maiestie offended by an incomprehensible deity disobeyed an endlesse torment might duly be exacted an vnspeakable torture might iustly be inflicted as well for the greatnesse as the continuance of the punishment as soone as the transgression was committed In that then their miseries are not more nor their sufferings more vnsufferable as yet is extended mercy towards those who are altogether miserable so as if we consider the place the Lord is seene both in heauen earth and hell neither wholly depriued of pitty nor fully possessed with displeasure The same wee may note in him if we glance at the persons on whom his workes of Iustice and Mercy are executed whether we suruey their diuersity or Identity The persons diuersity the Lord being mercifull to one at that time when he is iust to another contrarily against one furious when to another he is fauourable Thus when his wrathfull power made way to his indignation vtterly to consume Sodome and Gomorrha Gen. 19. at the same instant his mercifull Prouidence found out a path safely to conuey Lot and his family In like manner when his mercy staied the furious waters of the Red sea Exod. 14. for deliuering his chosen Israel his rage burst out by the same waters ouer the banks of that mercy and drowned the Egyptians The Lord as the Sun withdrawing his presence and light from one Nation at the same season disperseth the comfort of his raies vpon another region and as the fire hath a diuers operation extending its heate to things of different qualities softning hard wax and hardning soft clay in the same moment yet herein the Creator exceeds these creatures that he workes diuersly vpon the same subiect being both iust and mercifull mercifull and iust vnto men considered in the Identitie of their persons where without respect of or relation to any other the same man is the obiect of his actions be he bad or good The bad haue children at their desire leaue their substance for their babes their Tabernacles doe prosper Iob 12.6 and they themselues are in safety who prouoke God their bellies are filled with his rich treasure their riches doe so increase Psal 37.4 and their wealth commeth on so fast in their life is such a seeming blisse and in their death no bands that they doe euen what they list they are rauished with delight passe their daies in iollity make feasts like Kings drinke their Wine in bowles and stretch their bulks vpon beds of Iuory in this to them is extended Gods fauour but either in that instant they are besotted with a forgetfulnesse of Gods mercies sacrificing to their owne nets and of others miseries not thinking of Hab. 1.16 or not caring for the affliction of Ioseph or they are in the same moment arested with a sudden feare as the rich man in the Gospell or they are presently attached with a senslesse despaire as Nabal or at the last howsoeuer long first they are summoned to a dreadfull sentence as Diues so that as truly said Salomon that long-experienced much-obseruing King Prou. 14.13 either in laughing their hearts are sorrowfull or their mirth doth end in mourning either their inward griefes are vshered with outward gladnesse or their temporall prosperity attended on with eternall misery the one whereof in them is a badge of Gods louing bounty the other the very cognizance of the Lords iust punishing equitie But doe the bad only beare the badges of mercy and misery is he not also as well a Lion as a Lambe to the good before in after their conuersion Yes surely Before their conuersion as they differ not from the wicked in vnworthinesse so neither are they altogether free from the signes and suffering of his wrath threatnings sounding in their eares hell gnawing on their soules iudgement seasing on them and theirs whereby they cannot but discerne him iust Yet in that he is so patient in waiting for so diligent in working of their conuersion Esa 65.2 spreading his hands out early and late towards
men he vouchsafeth in the place and in the exercises by him appointed his house word meditation praier and Sacraments and though he be euery where so as if we would we cannot flye from his presence yet in that place in these ordinances it pleaseth him to conuerse with his children and his children are partakers of his spirituall presence In his word he manifesteth his glory in his Word he speaketh and powreth forth his mind to vs in prayers we familiarly talke and powre forth our hearts before him in the Sacraments hee giueth visible pledges of his fauour and we with the spirituall eye of our mind hand and mouth of faith looke vpon touch and taste the Bread of life in meditation wee enter into his priuy Chamber and he vouchsafeth vnto vs a sight and view of all his richest and rarest treasuries where wee may behold more pleasing more profitable obiects than could Berodach Baladan in the house of Hezekiah pretious things 2 King 20.12 13. where we may haue cause of greater admiration than had the Queene of Sheba in the hearing of the wisedome of Salomon which to heare she was content vpon the same of it to leaue her owne Country thereby testifying her desire to it and shall not we feeling the fruits of his presence who is greater than Salomon manifest our delight in it by our loue to his house and ordinances He that loues God glad will his heart be ioyfull his soule if he may conuerse with him at any time in any place or in any manner it shall please him to manifest himselfe vnto him Holy Dauid could not better expresse the greatnesse of that fire in his heart which could not be suppressed till it brake forth at his mouth and hee in admiration cried out O how amiable are thy Tabernacles Psal 84.1 2. O Lord of Hosts my soule longeth yea euen fainteth for the Courts of the Lord my heart and my flesh crieth out for the liuing God and yet in his exile hee might haue had the fruition of Gods fauour which lest wee thinke hee did not conceiue hee explaines his meaning to be this that his affections were fixed vpon the ordinances of God and therefore preferring the very Sparrow and Swallow before himselfe as linked to the Lord in a surer bond of loue addeth Yea the Sparrow hath found a house and the Swallow a nest for her selfe where she may lay her young euen thine Altars O Lord of Hosts my King and my God and holdeth them blessed not as though hee were accursed for how should he be but blessed who hath the Lord for his King and his God but herein he holdeth them more blessed than himselfe who dwelt in the Lords house from which hee was exiled and where the people of the Lord were made partakers of his will and performed his Worship And lest we should thinke that this loue of Dauid was only in the time of his banishment thus feruent to the place where the Lord in his ordinances did manifest his presence when he might and did serue the Lord free from all impediments and deliuered from the hands of Saul pleading in another Psalme his owne integrity in respect of his fauourable dealing with Saul thinkes that his innocency his confidence in trusting vpon God his keeping the affections and inward motions of his heart pure his abstaining from recompencing euill for euill in consideration of Gods louing kindnesse towards him his shunning and hating vngodly assemblies and persons his resoluing with pure minde and holy conuersation as before still to seeke his God though these were excellent signes of a good and godly heart hee thinkes all these nothing vnlesse his loue which he continually had to Gods house be added Lord saies he besides all the rest I haue constantly loued the habitation of thy house Psal 26.8 and the place where thine Honour dwelleth And as hee loued Gods house and all religious duties there exercised so before and aboue the rest in Gods Word was he most delighted it had not the meanest but the chiefest place in his heart not the fewest but the most of his affections set vpon it it was his delight his ioy his staffe his stay his rest his loue as in the 119. Psalme euery where appeareth Hee that is affamished receiues not meat with more gladnesse than Ieremy did the Word of God Ier. 15.16 it was the ioy and the reioycing of his heart Come wee now to Prayer Oh the loue of the godly to this exercise Some haue prayed often in the day as Daniel some by prayer haue preuented the morning watch to pray night and day was to some delightsom as to Dauid some haue neglected no occasion that was offered as Paul It was the vsuall practise of our Sauiour hee that needed least prayed most teaching vs by his own patterne what we should practise no sooner had he ceased preaching but he fell to praying hee prayed in the Mountaine in the Garden in all places at all times he prayed on the Crosse when he was suffering Now for the Sacraments in them wee behold his passion in them we partake of his body and communicate of his bloud by them our faith is confirmed our soules strengthened and our consciences quieted with euery of which what Christian is not delighted Delighted with them were they in the Apostles times who at euery meeting did breake their bread with gladnesse of heart Act. 2. And as for meditation by it we see God in his Word behold him in his workes looke vpon him though in the highest Heauens by it is presented to our eyes his Maiesty to subiect vs that wee grow not proud his Iustice to feare vs that we bee not wanton his mercy to comfort vs that we doe not faint his wisdome to direct vs that we doe not erre and his power to defend vs that we do not doubt By Meditation is manifested before the eyes of our mind the greatnesse of Christs suffrings his sorrowing heart his heauy soule his bleeding hands and feet his pierced side his wounded heart and whatsoeuer else he endured for our misdeeds in which the Saints of God haue beene much exercised and that by reason of their loue vnto it Thus doth our loue of God breede in vs a desire of society in those exercises where God presents himselfe if they may be had if not a seeking them according to his will aboue all things in the world The Spouse of Christ the Church of God euery Christian soule saith of Christ I desire to sit vnder his shadow Cant. 2.5 and I am sicke of loue that is I faint if I want that fellowship with Christ my head which I so much desire according to his will as he hath appointed to associat himselfe with me in his Word Prayers Sacraments and Meditation Let this be the tryall of the truth of our loue Are we as Beares drawne to the stake to these ordinances Is the Word
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
you haue heard his end the Serpents head was broken Impatiencies swelling bulke was burst and outward afflictions as the Clouds with the Sunnes presence dispersed and he became the master of the field which feared God Though then the conflict be cruell they that feare the Lord may be constant though the battell be continued they may be comforted for they are not forsaken but are deliuered Psal 33.18 and the victory is certaine to be theirs for it conquers victoriously and richly crownes both them and theirs opening a Treasure wherein nothing which may content the eye please the taste delight the smell enrich the soule blesse the estate is wanting Ecclus. 40.27 It is a Garden replenished with variety of Gods mercies to delight the spirituall smell of our apprehension it accompanies vs to the Temple Psal 5.7 which is filled with Gods glorious presence to content the eies of our vnderstanding It pleaseth the pallat of our affections Psal 34.7 8. with the sweet Nectar of his graciousnesse It is a Sunne to warme our benummed will in the practise of goodnesse and a fire to enflame our zeales in contemplation of holinesse It brings with it a comfortable vse of worldly blessings Pro. 12.27 for many hunt after worldly profit but haue it not haue it but it helps not they take great paines and attaine their expectation but put their gaines in broken bags Hab. 2. Eccles 6.2 The couetous man keeps them so safely as he dares not touch them the Prodigall spends them so lauishly Luke 15. that hee comes to want them many possesse them comfortably to their worldly content as the rich man in Saint Luke but doe not blessedly either possesse or vse them only hee that feareth God obtaines them possesseth them spends them spares them vseth them blessedly for nothing is wanting to him Psal 34.9 10. nothing that is good whatsoeuer may hurt his hope or hinder his confidence coole his zeale or freeze his forwardnesse may be wanting but nothing that may further his faith or inflame his obedience shall be missing Psal 128.2 He shall labour and eat the labour of his hands he shall be blessed and it shall be well with him Hee openeth his hand and giueth to him that needeth Psal 112.5 and yet expendeth with iudgement Howsoeuer it goes with the wicked in life or death yet I know saies Salomon Eccle. 8.12 that it shall bee well with them that feare the Lord and doe reuerence before him Psal 33.18 19. For his eyes are on them to deliuer their soule from death and preserue them in the time of dearth And that wee may take notice of the abundance of their wealth the greatnesse of their worth the feare of God is compared to a Well-spring an euer-flowing Fountaine Pro 14.27 so as though the channels decay and be dried vp this euer yeeldeth sufficient supply of knowledge to confirme the mind of direction to conforme the manners of wisdome to informe our contemplations of caution to reforme our actions The waies of God are vnsearchable the mysteries of godlinesse incomprehensible yet to him that feareth God will hee teach the way Psal 25.12 not that which the world followeth the flesh sauoreth Satan affecteth but what himselfe chuseth Naturall reason cannot comprehend carnall knowledge cannot search earthly affections cannot desire these secrets which the Lord reueales vnto them that are possessed of his feare vers 14. Prou. 22.4 Riches attend on it Honour will not be without it Life is the guerdon of it Yet here is not the bounds of this Ocean it brancheth it selfe into euery Channell euery Medow euery Tree the root is not only partaker of this moistnesse the bole onely receiues not benefit by this Riuer but euery branch communicateth of this treasure Esay 33.6 Psal 103.17 for the louing kindnesse of the Lord endureth for euer and euer vpon them that feare him and his righteousnesse vpon childrens children Psal 25.13 The soule of the man himselfe shall dwell at ease and his seed shall inherit the earth Neither is this benefit temporall but spirituall which from this Fountaine is deriued for they shall see the wealth not of an earthly Monarchy so much desired of a worldly Empire so much thirsted after but of Ierusalem 128.5 6. that is the true Church of the euer-liuing all-disposing God not for a little moment or a few moneths but all the daies of their liues yea not themselues alone shall be partakers of it but they may certainly expect to behold their posterity inuested in it euen the constant and continuall peace vpon Israel Pro. 14.26 For in the feare of the Lord is strong confidence Howsoeuer Persecutors may rage and persecution may threaten to ruine all before it yet the children of them that feare God shall haue a place of refuge So as with the Prophet Dauid Psal 31.19 we in admiration may cry out How great is thy goodnesse O Lord which thou hast laid vp for them that feare thee and done to them that trust in thee euen before the sonnes of men ver 20. Doth pride seeke to insult ouer them He hides them priuily in his owne presence Doth malice seeke to preuaile against them he keepes them secretly in his Tabernacle from the strife of tongues Chrysost in serm de Iohan. Bapt. This is that onely whereby our minds are corrected sinnes are shunned innocency preserued and ability to all goodnesse is conferred No euill can visit them euill may surprise but shall neuer seize vpon euill may oppresse but neuer suppresse them that feare the Lord. It is like Cammomile the more it is trod on the more it spreadeth like Spice the more it is pounded the better it smelleth the Chesnut tree the more it is beaten the better fruit it beares Let then the feare of God finde footing in your hearts and for this purpose obserue his workes of Maiesty and might The consideration of Christs Maiesty was the meanes of Pauls conuersion for when hee beheld the glory of the Lord though with a full resolution and resolued purpose he was breathing out persecution against the Saints seeking to terrifie nay to torture the sonnes and daughters of God hee himselfe was strucke with terror Act. 9. Mat. 17.6 Luke 2.9 Doth a bright Cloud ouer-shadow Iesus Moses and Elias and are Peter Iames and Iohn at the sight of the same amazed Doth the glory of the Lord shine round about the Shepheards and are they astonished and shall not feare possesse our hearts in the contemplation of his Maiesty His workes of might in the worlds creation wickeds confusion and godlies preseruation In the worlds creation Dei Dicere was Rerum Esse Gods Word was of such worth and his breathing so binding that his onely saying gaue essence vnto euery Creature Psal 33.7 8 9. for he spake and it was done he commanded and it was created
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
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