ΠΟΛΕΩΣ-ÎΑΩ-ΔΑΦÎΗ Londons Laurell OR A BRANCH OF THE GRAFT OF GRATITVDE First budded in the TEMPLE and now begun to blossome VPON DAVIDS THANKFVLNES TO THE LORD FOR a Cities kindnesse By EDW. DALTON one of the Lecturers in the Cathedrall Church of S. PAVLS London D. Chrysost super Matth. homil 25. Optima beneficiorum custos est ipsa memoria beneficiorum perpetua confessio gratiarum Senec. lib. de benef Gratum hominem semper beneficium delectat ingratum semel LONDON Printed by IOHN HAVILAND M.DC.XXIII TO THE RIGHT HONOVRABLE SIR PETER PROBY KNIGHT Lord MAIOR the Right Worshipfull and Worshipfull the Sheriffes Aldermen Companies and Citizens of the Honourable Citie of London Grace and Glorie Right Honourable right Worshipfull and Worshipfull AS the case stands with a man and the parts of his body so it may fall out with a Citie and the members of it one part is the principall in the Act and another in that renowne which redoundeth from that Act yet the man himselfe as is due beareth away the glory of the deserued praise The hand by the Mercurialists Penne or Martiall Pike sets a wreath as the embleme of worthinesse vpon the head only yet blazeth the Fame of the whole man A worthy Gouernour among you my much respected friend whose name when euery BRANCH shall beare a particular name another BRANCH if God permit shall mention as it is not vnknowne not onely himselfe shewed me a fauour but tooke order with his successor in his place that that storme which did threaten my ruine should not with that violence which was intended fall vpon me if a chearing calme should not come betweene which by Gods prouidence and his meanes came to passe Sensible yet of that fauor and other curtesies which I haue receiued from and perceiued in diuers of you in the good intentions of some endeuours of other wel-wishing of many I haue aduentured to present to your eies part of that which sometime sounded in some of your eares as they especially can witnesse who were the Lords instruments to manifest his care in preuenting the violent course of some who would haue wrongfully enthralled my freedome and damned vp the streames of my iust and legall proceedings yet so as my thankfulnesse is made knowne vnder the name of your honourable citie my Text casting a fauourable countenance that way and referreth its entertainement to your kindnesses Now goe on right worthy as the Lord shall minister occasion and your seuerall places call for in Christian and charitable actions for such haue carried your cities and predecessors fame beyond the Ocean and assuredly God himselfe will not forget though those who haue felt the benefit should be which God forbid vnmindfull of your works of either pietie or pittie for my selfe my tongue and penne shall not cease to afford you moe dishes of fruit as Testimonies of my gratefull heart if the Lord be pleased to prosper my endeuours about the roote of this GRAFT In the meane season I shall not cease by my prayers to labour to draw from the fountaine of all goodnesse all needfull blessings for your whole city and all in it from the highest Cedar to the lowest Shrub and euer rest Yours and the Churches denoted Seruant EDVV. DALTON To the Right Honourable SIR IVLIVS CAESAR Knight Master of the Rolles and Sir EDWARD COKE Knight both of his Maiesties most honourable Priuie Councell Sir HENRY HOBART Knight and Baronet Lord chiefe Iustice of his Maiesties right honourable Court of Common Pleas and Sir LAVRENCE TANFEILD Knight Lord chiefe Baron of his Maiesties right honourable Court of Exchequer and the right worshipfull his Maiesties Iustices and Barons of the same COVRTS AS ALSO To the honourable Societies the right worshipfull and worshipfull the Master Benchers Counsellors Barristers Gentlemen Students and members of either Temple Mercy truth righteousnesse and peace Right Honourable Honourable and truly Worthy YOu who haue in an aspectuall either Trine or Sextile radiation vouchsafed Your auspicious influences and some directly other collaterally all of you fauourably beheld me mitigated with your gentler aspects the malice of my opposite Planets in this inferiour Orbe hindered by Your beneuolent powers the maleuolent motions of some irregular Starres in our earthly Globe and in processe of time the reuolution of heauen so bringing it about as your seuerall places and my seuerall proceedings required met almost in the same degree though carried in your distant Spheres to the clayming through your concurrences of the denomination of a Coniunction for my good may as iustly as ioyntly as ioyntly as iustly both iustly and ioyntly challenge the publication of those effects which your worths out of good will produced and my weakenesse in way of gratefulnesse was is or shall be enabled to make knowne To you therefore doe I dedicate this first BRANCH OF my GRAFT OF GRATITVDE which hitherto hath not appeared lacking the life-giuing Rayes of one or other Luminary yet now at last through a happier constellation buds and begins to blossome in open view vnder your Patronages whose beames of kinde acceptance if I shall perceiue Sunne-like to reflexe vpon it I shall be animated to gather together those Siens which lie dispersed in my nurserie to adapt and in seasonable time to inoculate them into one Stocke to digge about the root of this GRAFT and so to prune euery BRANCH of it that it may answer the aime of my now attempt in yeelding some fruit wherewith the Lords name the Author of all grace may be magnified Your names who are and haue beene the instruments of much good as with LAWRELL were honoured the heads of the well-deseruing with condigne fame according to your deserts for patterne sake an end of my present endeuours diuulged mine owne thankefulnesse who haue bin in some sort the passiue subiect of aduerse might obiect of affected malice to God and man the instant wishing of my soule expressed the meanest of the Tribe of Leui in their places rights persons disesteemed wronged contemned so much as either Hypocrisie irreligion error or superstition can preuaile notwithstanding all iniurious disgraces and disgracefull iniuries in our heauen-respected calling as my heart hopeth incouraged and all men lesse or more which the Lord now and alway vouchsafe some way bettered Till when and euer that your LOVE and FEARE may so be fixed vpon the Lords MERCIE and JVSTICE the onely blossomes which as yet this BRANCH doth beare and all your affections so ordered and so disposed by God himselfe to goodnesse that you neuer either want the sensible feeling of sauing Grace or goe without the full fruition of eternall Glory hee praieth who is till death Yours and the Churches deuoted Seruant Edw. Dalton The Text analysed Analogically three parts according to the courts of Salomons Temple 1 Pet. 1.12 1. For all Hee 2. For the Priests Shewed 3. For the High Priest where were the Heb. 9.3 4. 1. Arke or mercy-seat 1. Kindnesse 2.
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
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
to vs as a burden Looke we vpon the Lords Table with contempt as though some homely fare were offered neglect wee prayers meditate we neuer wee haue no testimony of our loue to God for our care and reuerence and respect to the meanes are the emblemes of our affections to and the demonstrations of our delight in his Maiesty who presents himselfe in his ordinances True loue begetting a desire of communion which is alwaies seconded with a likenes of affection at the least hating whatsoeuer he abhorreth and louing that in whatsoeuer he delighteth Now he to instance in three things especially loueth First the honour of his name Secondly the obedience of his will and thirdly the prosperity of his Church and on the contrary holds in detestation those that derogate from his glory disobey his statutes and hinder either the flourishing of his Church or the furthering of his Saints in their temporall or eternall good As for the first his name and the honour of it how hee doth prise it better cannot I decipher than from his owne mouth who when he would preserue it as his owne peculiar proclaimes it as in the eares of all That he will giue his glory to no other and lest any might encroach vpon his right the better to detaine it and the more to deter them from attempting it Exod. 20. hee affirmeth That he is a iealous God which word is though but one word yet as forcible as all the Arguments Inuention can afford if it be duely weighed and more perswasiue than all the flourishes Rhetorike can yeeld if it bee truly viewed to proue and paint out his delight in his glory and loue to his name for all griefes are either to be appeased with sensible perswasions or to be cured with wholsome counsell or to be releeued with bountiful gifts or by tract of time to be worne out Iealousie only excepted In that then he alledgeth his Iealousie he intimates that Prayers cannot preuaile against his displeasure sacrifices shall not expiate that sinne time will not wipe out that blot cast vpon his glory Hee therefore that loueth the Lord will be grieued at the soule to see and heare the name of God dishonoured his worship despised his truth reuiled his religion scorned and the profession of his Gospell neglected He who willingly endureth his friends reproach is a liplouer He who patiently putteth vp the disgrace of his captaine is either a bufaint or a debosht souldier He who carelesly passeth by the contempt of his Creator is through Satans cunning an hellish and deformed creature Moses in his owne matters is the mirrour of meekenesse Numb 12.3 but if the people in his absence practise idolatry oh how doth vexation enuiron his brest wrath weaken his memory and anger confound all the faculties of his soule What though the Tables of stone were written with the Lords owne finger his hands cannot hold them Cunning workmanship is not weighed Charity is not regarded if pietie suffer disparagement Their Idoll God shall be because a Calfe consumed in the fire grinded to powder Exod. 32.19 throwne into the water and the idolaters pallates be seasoned their bowels relisht with that sweetnesse which ashescorrupted water can afford Doth Rabshakeh blaspheme the liuing Lord How will Eliakin and Shebnah expresse the loue to their God 1 King 18.48 their loathing of that disloyaltie their bodies shall not continue couered when his name is cloathed with dishonour their garments shall not remaine vntattered when his glory was rent with so great disgrace Psal 119.136 Dauids eies in consideration of the great dishonour cast vpon Gods name through common iniquity gushed out riuers of waters To expresse the greatnesse of his griefe it is said they gushed out To manifest the multitude of his sorrowes they are called riuers of teares and all was because men kept not his law Hereby demonstrating his loue vnto God by that griefe which he had for the dishonouring of his name And truly for they that are sealed to saluation doe mourne and cry for all the abhominations that bee done in the midst of the places where they liue Ezech. 9.4 Is there such a mist drawne ouer our eies that we set not such a thicke cloud ouer our vnderstanding we marke not such a caule ouer our consciences wee feele not either in ourselues or others the abhominable blasphemies of his name the horrible contempts of his honour wherein he is so much delighted how can we loue him Loue begetting a likenesse of affection not only to his name but his Will also the obeying whereof is the badge of our true affection whence it is that the Prophet Dauid cals vpon all that are Saints to this duty Yee that loue the Lord Psal 97.10 hate the thing that is euill seeing he detests it ye may not desire it and our Sauiour Christ who can best describe his owne disciple though he gaue often loue as his liuerie yet he will not haue them ignorant of the infallible signe whereby the truth of the liuery is discerned Iohn 14.15 If ye loue me keepe my commandements Oh that we had hearts so enflamed that with him who was a man after Gods owne heart in the feeling of our defects euery one would crie out Psal 129. Oh that my waies were so directed that I might keepe thy Statutes and the palpable perceiuing our failing in not doing the things we should nay those we would cause vs cry out with him who was a chosen vessell Wretched man that I am Rom. 7.24 who shall deliuer me from the body of this death Neh. 13.14 and iustly plead with Nehemiah and Hezechiah our goodnesse and integritie Esay 38.3 then might our soules repose themselues in the sweet bed of peace assured of our vnfained loue to God But is the polluted puddle of iniquitie our bathes the actions of vngodlinesse our recreations the assemblies of the wicked our choisest company Is sinne our surest stay wicked counsells our best guides hellish drugs our wholesomest Physicke Sathans delights our sweetest potions Are we so farre from hating that we delight in couetousnesse pride malice profanation Is that most respected which God least regardeth or that contemned which he commendeth or that disobeyed which he enioyneth that heart and loue towards God is in a dangerous consumption Poore loue is that will forsake nothing at Gods prohibiting nor reforme any thing at his perswading nor performe any thing at his enioyning Can a woman prostitute her body to a varlet and yet truly say she loueth her husband or a childe pleade his loue to his Parents while he is vndutifull or any call himselfe a friend a member a sonne or daughter of the Lord disobeying his will and acting the workes of the deuill May the heart of a Saint neuer conceit it for true loue begets a likenesse of affection to his name and will yet if there it stoppeth it were like a
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
be wanting to worke thy ease is afraid to come neere that breath which she with delight sometime sucked Neither your former faith nor mutuall loue nor the remembrance of the children of thine owne body can either moue her to prouide for thy health or pittie thy mishap but casting off all care of thy good conscience towards God perswades thee to blaspheme him and die accursed Doe not they whose fathers thou refusedst to set with thy flockes mocke thee doe not the children of fooles and villaines more vilde than earth spit in thy face and spare not to abhorre and make songs of thee Doth not age neglect and youth push at thee and all take pleasure in thy calamitie How hast thou offended that God who casts not away the vpright Thou art wicked else would hee take thee by the hand thy reioycing should not be so short nor thy ioy so momentary Doth he stablish the posterity of the righteous and were not thy children in the midst of their feasting sent to the place of their iniquitie There is some deepe matter in thee wickednesse was sweet in thy mouth though it lay hid vnder thy tongue thou didst fauour it and wouldst not forsake it and therefore thou hast vomited thy substance and thy mounting in excellency is perished as thy dung neither is there hope left for ease or remedie Thou art compassed with endlesse care no tongue to comfort thee no hand to helpe thee no musicke to delight thine eare and cure the sting of this Tarantula Where is any freedome from byles in thy body any ease in thy bed any solace in thy spirit Painfull nights are appointed thee and no mitigation of thy misery in the day The Almighty the Almighty hath set himselfe against thee and will not let thee alone till thou swallow thy spittle and art thou not as one that teareth his soule in anger Better a short life than such a lingring death and therefore curse God and die Vnto which blasphemy the extremity of his woes had drawne him if the feare of God had not resisting preserued the fire of faith and continued the power of patience with these perswasions What hast thou lost that which was neuer thine when first thou sawest the light And what are Oxen Camels Seruants Children did not God giue them vpon condition that thou shouldst resigne them wilt thou desire to with-hold that which hee will haue or endeuour to recouer what he did take haue not seruants bin the cause of sorrow to some masters Children the occasion of discontent to some Parents Riches the ruine of many men and might not all haue beene so to thee The earth is none of thy peculiar thou expectest thy patrimony in a better place It is not thy proper right it is giuen into the hands of the wicked who many times are most wealthy Let it not then grieue thee that thou art not loaded with the clay of a strange countrey nor adorned with the counterfeit pearles of a forraine people High aduancement and great fauours in another nation are not alwaies seconded with good successe What though thy misery is not limited with want but enlarged with many woes not in missing good but suffering griefe Greater than thy selfe haue felt the weight of the Lords hand Job 12.19.21 for he leadeth Counsellers away spoiled and maketh the Iudges fooles he looseth the bond of Kings and girdeth their loynes with a girdle He leadeth Princes away spoiled and powreth contempt vpon them he weakeneth the strength of the mighty and ouerthroweth them But howsoeuer the same afflictions arrest not the same euent at the end attendeth all men One dieth in his full strength being in all ease and prosperity Iob. 21. his breasts runne full of milke and his bones are full of marrow And another dieth in the bitternesse of his soule and neuer eateth with pleasure they shall sleepe both in the dust and the wormes shall couer them what pleasure hath the former in his prosperity when the number of his moneths is cut off may he not be one of those who is kept vnto the day of destruction and shall bee brought forth to the day of wrath or what disprofit hath the latter either in life or death In life doth not his miseries lift vp his minde to God open his eare to discipline and draw his feet from iniquitie Job 28. Iron is taken out of the dust and Brasse is moulten out of the stone out of the same earth commeth bread and vnder it as it were is fire turned vp From the dust of misery proceedeth the strength of affiance and from the stone of calamitie commeth contrition from affliction is fetched the bread of instruction and vnder them as it were is turned vp the fire of deuotion Be it that thy tribulations be tedious thou hast sinned and thou must suffer yet thy God who seemeth to set himselfe against thee is mans preseruer will he destroy the worke of his owne hands which he loueth or deface that image which he affecteth Acquaint thy selfe with him and make peace and thereby thou shalt haue prosperitie Iob 9.15 though thy righteousnesse were as a robe vpon thee yet thy safest course were to supplicate his grace Be thou patient and hee will speake peace vnto thy soule gird vp thy loines like a man looke on his creatures and obserue his power which by euery thing is obeyed note his wisdome whereby euery thing is disposed He that shut vp the sea with doores 38.8 can aswell stop thy sorrowes Hee that commandeth the morning light can as suddenly sparkle the beames of his bounty vpon thee He putteth an end and setteth a bound to darknesse and the shadow of death and cannot he chaine thy calamity and finish thy perplexities Though he kill thee 13.15 yet trust in him and call vpon him What is it he cannot doe or what meanes is vnknowne vnto him Let death sease vpon thee if thou reliest on him thou shalt liue and therefore wait thy daies may end in prosperity and thy yeares in pleasure In death Art not thou perswaded that thy redeemer liueth and shall stand the last on earth and that thou shalt behold him not with other but with these thine eies behold him not as an angry Iudge to condemne but a louing Sauiour to absolue thee behold him not as a reuenger of thy sinnes but as a Redeemer of thy soule Thus doth the feare of God entertaine for vs the combat and fight couragiously yet this were not so comfortable if it did not Conquer victoriously but now vpon the conflict followeth the conquest For did not this sword murder the bloudy command of Pharoh in the hearts of the Aegyptian Midwiues did not this stone flying from the heart of Ioseph strike sinne on the head so that it sunke downe groueling vpon the ground neuer to reuiue againe Many and sore were the skirmishes which Iob had with Satan impatience and his affliction but
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
zeale that it can neuer be altogether quenched this dew moistneth the heart with grace which will neuer be throughly dryed vp this food filleth the bones with marrow that will neuer be wholly wasted For they who feare the Lord shall neuer depart from him Jerem. 32.40 and assuredly shall continue Prou. 19.23 continue in his loue continue in their loialty continue prudent combattants against Satan potent Commanders ouer sinne so as no sooner can any part be vndermined but prudence espies it no sooner any place battered but prouidence repaires it no sooner any encounter offered but hope of safety entertaines it no sooner the least assault made but strength resisteth resisting preuaileth and preuailing persisteth Now wee proceed to those flowers which the feare of God putteth into the hearts and hands of euery one that hath it that hee may not as Iacob feared hee should stinke among his neighbouring Inhabitants Gen. 34. but yeeld a sweet and pleasing smell to others whether liuing or dead It respecteth the liuing in regard of their superiority or inferiority or promiscuously To superiors who either in minde or body or state are better furnished then other it presenteth Dittany not for the shew or smell but for the vse and vertue of it which is double attractiue and expulsiue so the feare of God at the sight of others miseries is touched with them and laies them to the heart whence proceedeth a pitying of their wants and woes a prouiding for their wealth and welfare pitying of their wants neither neglecting their neede nor adding to their calamity knowing that they must doe iust and equall to the most inferiour because they haue one who is their supreme and that they may neither put a stumbling blocke before the blind Leu 19.14 for that were inhumane cruelty nor rule ouer the meanest too rigorously for that were cruellinhumanity 5.15 Nehemiah feared God but how shall that be knowne he did so attract to himselfe the miseries and oppressions of the people that he would neither bee chargeable himselfe where he might nor suffer his seruants to beare rule ouer them as no doubt they would But is the signe hung out whereby these fruits and want of pitty may be left vngathered The Lord giues the token in pressing the duty to bee performed saying But thou shalt feare thy God Leu. 19.14 so that then the feare of God is that herbe on which pittying of others wants appeareth and where vsury taking of aduantage oppressing a neighbour such a one as is deare or neere vnto vs either in a spirituall naturall or politicall respect or in a corporall spirituall or accidentall neede doe spring we may passe by these because vnfit flowers to garnish the Lords Temple nay we must neglect them because they stinke already in the Lords Nosthrils hauing neither any participation with nor sent of moisture from his feare which as Dittany not only attracting but expelling cureth not the wounding but the wounded not onely pittieth the wants but prouideth for their weales It prepareth a potion and purgeth out their poyson it anointeth their wounds and asswageth their woes it powreth into their eares the wine of comfortable words and filleth their hands with the suppling oile of supplying workes Their words as the flower of the Almond-tree suppled with the oyle of compassion cure those who are subiect to the falling sicknesse of spirituall Apostasie or the Lethargy of forgetting either of Gods power and mercy or their owne wretchednesse and impotency and pounded with the hony of consolation asswageth the stinging of a wounded conscience and the Vlcers of a wicked conuersation And as the Vine branches couer the buds of their now sprouting hopes that they for the present and in future time continue safe from the Summers scorching and Winters scourge from the boisterous winds of calumny and bitter weather of calamity from the breath of enuy 1 King 18.3 c. and from the hands of cruelty Obediah is reported of to haue feared God greatly but what argument is vsed to assure the truth of it What signe or token is there in him What worke done by him to perswade it Doe wee know the Tree by the Fruits or the day by the Sunne rising Oh Obediah the feare of God shineth in thy facts Iezabel hateth the Lords Prophets thy heart groaneth for their griefe Iezabel is persecuting the Lords Prophets thy head is deuising their safety Iezabel is destroying the Lords Prophets thy hand is preparing their securitie are they disconsolate and dost thou comfort them Are they houselesse and dost thou harbour them Are they afraid of Famine and dost thou feede them The feare of God was greatly rooted in thee wa st not thou the Gouernour of the Kings house thou couldst not be ignorant that great ones haue many an Argus to watch ouer them that they who are neere Princes haue the eies of ambitious emulation and enuious ambition to prie into them thy foresight could not but tell thee that if this were discouered the displeasure of the king whose anger is as the roring of a Lion would be vnappeaseable the stings of Baals Priests as so many Bees about thee vnsufferable the cruell malice and malicious cruelty of the Queene according to her greatnesse would be grieuous and as her hatred vnlimitable What labourer seeing a cloud arise out of the sea doth not suspect a shower what Hare espying the approach of the Hound doth not at least expect a course What beast seeing the Lionesse range as robbed of her whelpes feares not to become a prey or who dare take the prey out of the Lions mouth Can I then see her bloudy purposes preuented by thy prudence her cruell persecutions to thy vtmost endeuour bounded within lesse than her intended limits doe I looke on them miserable and thee mercifull obserue them perplexed and thee pitifull and not admire it What heauenly heart-cheering Zephirus caused this motion What spirituall-comfort-bringing-fire inflamed this zeale What diuine ouerswaying power directed this action which neither apparent might nor potent malice could hinder The feare of God was that tree which did beare this fruit that bellowes which did blow this fire whereby the feare of man and of earthly mischiefe was consumed Can you perceiue this Dittany kept in the heart held in the hand of Superiours by its operation sucking out the venome saluing of the sores of such as are disconsolate or distressed helping any that are any way wanting or wofull Doubt not the feare of God gathered that herbe and there hath giuen it Now that which this grace prouideth for inferiours is the Rose knowne and delighted in for two speciall properties because it doth decore visum pascere odore olfactum afficere feedes the sight with rarenesse of the beauty and delights the smell with the sweetnesse of the sauour So the feare of God may be knowne to be in such as are subiect to others by submissiue reuerence and sincere
obedience Submissiue reuerence Prou. 16.31 for age is a crowne of glory especially if it bee found in the way of righteousnesse a glorious Crowne by others so to be conceiued but howsoeur so it is in it selfe considered to which all respect must be rendred the rendring whereof draweth the affections of all to delight in it It is like faire weather in the height of haruest no lesse comfortable than profitable no lesse profitable than comfortable comfortable to them that receiue it profitable to them that yeeld it both comfortable and profitable to them that see it to them who receiue it it is like the song of the Swanne before her death the warmth of the fire to a cold benummed body sweet words to a departing friend and the vnderpropping to a declining wall For this stirreth vp their fire that lay vnder the dead ashes through age almost extinguished this addeth more oyle to their Lamps so as they shine more comfortably in themselues more brightly to others benefit though welnigh consumed To them that yeeld it it is a lawrell to adorne their heads with honour and a treasure to enrich their hearts with grace purchasing the applause of men and procuring that praise which is of God To them that see it it is the rauishing of their affections with ioy the filling of their minds with pleasure and their mouthes with praise ministring matter either for imitation or instruction Now this leafe of this Rose whose beauty doth so inchant the eie is not presented in true manner without the feare of God as the Lord himselfe will witnes Thou shalt rise vp before the hoary head Leu. 19.32 and honour the person of the old man and dread thy God A silly Ideot may rise vp before the hoary head and yet not consider that grauity is a representation of his Makers wisdome a Heathen wise man may honor the person of the aged and yet not take notice that old age pourtraieth out in a speciall manner the Lords eternity a morall Christian may both rise vp and honour the graue man and in doing thereof meditate that the Lord is onely wise and the ancient of daies and yet faile to performe it in a due manner and therefore hee addeth and dread thy God as if this gaue the other duties their life and lustre and surely this honour giuen in a true and reuerent manner groweth in no garden-plot but onely where the feare of God is planted so as we may know it by the first property of the Rose which is if it feede the sight and breed submissiue reuerence The other property is odore olfactum afficere to delight the smell with the sweetnesse of the sauour in sincere obedience For what is our rising vp before the hoary head if our heart lye groueling What is the honouring of the aged person with our affections if not testified by our actions heart and hand concurring in this honour to our Superiours is as acceptable as Incense vnto God and as the sweetest perfume vnto man the one so highly esteemeth sincere obedience to Superiours that he maketh it by way of motiue a patterne for his peoples practise Ier. 35. Col. 3.22 and by it puts them in minde of their duty towards him with the other it is of such powerfull operation that what paines soeuer they take for those of whom they are ouerseers Heb. 13.17 the same is turned to pleasure and they are glad when they can promoue their good Such is the property of this Rose but can it be plucked in euery hedge or found in euery field ah no it is of Heauens sowing and is not to be had saue in that heart nor seene saue in that hand which the feare of God directeth When Ioseph propounded a condition to his brethren who knew him not promising life vpon the obseruation of that condition by performing whereof hee in some sort was to become their inferiour because their debter preoccupateth and preuenteth what they might obiect Thou art the chiefe vnder Pharaoh euen as the Lord of the whole Land of Aegypt if one of vs be left as a Prisoner and he miscarry through too much misery who will call thee to account dare accuse thee of cruelty or can cause thee to answer for his life If hee continue aliue though a prisoner till our returne when wee haue brought our youngest brother whose company is our fathers comfort whose health his happinesse and whose death which God preuent will cut the thred of his aged life which God preserue if thou determinest to keepe the one in bonds and bind the other to a like condition let vs complaine thou art Pharaohs eare we shall not be heard let vs pleade thou art Pharaohs mouth our doome shall be harsh let vs vpon the sentence craue pardon and humbly beg a mitigation of the penalty thou art Pharaohs hand and our burthen shall continue heauy Wee haue made thee acquainted with the greatnesse of our pinching famine is it not in thy power to exact one after another till we all be thy seruants or else to withhold thy helpe But how doth Ioseph remoue these mists and cleere their minds of these misconceits What signe could hee hang out that they might know the truth of his heart or what pawne doth hee tender whereby they might cast themselues vpon his trust What earnest doth hee giue to binde that bargaine and assure them of his honest dealing by no better token can mans faith be manifested by no signe his sincerity made more knowne by no pledge his truth more plainely demonstrated for it was his feare of God which he engaged Gen. 42.18 Doe this and liue saith he for I feare God Intimating that whereuer this grace is grafted trust may certainly be reposed and vnblameable dealing assuredly expected The same may be collected from the speech of Iethro giuing aduice to Moses to select some among the people to beare with him the burthen of their affaires for in prescribing the persons which would bee fit to be so emploied he describes their properties to be foure Men of courage Exod. 18.22 fearing God men dealing truly hating couetousnesse Which wee anatomizing may behold the feare of God lying in the midst as the heart in man and though it incline to one side yet from thence issueth life both to that side and euery part beside For if there bee fearing of God the might or malice of man cannot preuent if there be fearing of God neither the glistring of gold nor a bountifull bribe can corrupt for the feare of God begets courage and courage hateth to be captiued by couetousnesse And where courage triumpheth and couetousnesse is hated there dealing truly is harboured wheresoeuer then is the feare of God there true dealing may be found Why did Cornelius chuse a souldier which feared God to attend vpon him Acts 10.2 surely he dreamed of his greater diligence why did the same Cornelius select that souldier
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