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.
which aboue others was deuout feared God 10. ioyning him with two others of his seruants for a speciall seruice such a seruice as was aduised by an Angell one of heauens Heraulds to an Apostle one of the Lords-Vice-gerents for the informing of himselfe how to fight that he might finde a kingdome how to combat that hee might win winning triumph and triumphing weare a Crowne that doth not fade Surely hee thought as none could bee more fit for that message so none could be more acceptable more faithfull in that ambassage It cannot be but sincere obedience aswell as submissiue reuerence will be found to bud and blossome where the feare of God hath watered Thus doth the feare of God furnish both superiour and inferiour seuerally considered either of them with an vsefull and mutually pleasing posie Let vs now see wherewith it garnisheth the spirituall houses of all promiscuously of both the meane as well as of the mighty of the high as of the low poore as rich one as another And the first is Helitropium fashioning the man wherein it is according as the Lord is pleased in anger or fauor to absent or present himselfe and lying at the heart sends out at the bosome the leaues which are of that property that they are powerfull against all swelling tumors of spirituall pride preseruing humility and yet alwaies white implying innocency for he that feareth God is not arrogant in opinion not estranged from any others in affection neither offendeth willingly nor offended easily becommeth all things to all men yet neither deceiuing nor being deceiued neither tainting others with the Leuen of impurity nor tainted himselfe by others with the Canker of either hereticall impiety or impious heresie for selfe-conceited wisdome is a tumour which the feare of God breaketh and therefore is prescribed by the Lord as an Antidote against it Prou. 3.7 Bee not wise so aduiseth Salomon in thine owne eies for that is a poyson but that thou maist auoid it feare the Lord. Where there are humble thoughts without ambition brotherly care without contempt like affection without contradictious vaine-glory or vaine-glorious contradiction where in priuate there is not a selfe conceited meeting to encrease schisme but a holy assembly mutually to continue true zeale and a religious society in publike not a Christs-coat-renting but a Church-cheering-conuenticle not a schisme-furthering but a true zeale-enflaming conference there is submitting themselues one to another in the feare of God Ephes 5.21 Rom. 12.16 See wee any like affectioned one to another and not high minded See we men making themselues equall towards them of the lower sort See we men esteeming euery man better than themselues Is there none so scornefull but will cast his eies vpon others meanest matters none so froward but will suffer others to cast an eie vpon their actions none so wise but will embrace anothers watch-word Are they thus inwardly decked with lowlinesse of minde as sure as the Lord liueth the feare of God is in them for to haue outward cause of being haughty and yet to be humble to be outwardly humbled and not inwardly haughty either through patience in obeying without expectation of reward or merit or in bearing without offending by murmuring is an infallible signe of fearing God the property whereof is in all things to depart from euill Prou. 8.13 Further as the Doue in her bill did beare the Oliue branch as an Ensigne of rest so these in their words and workes doe beare the leaues and weare the liuery of vnitie which is so acceptable to God and man that it made Dauid to vse an emphaticall exclamation Psal 133.1 Oh how good and ioyfull a thing it is brethren to dwell together in vnitie We might haue giuen credit if he had once affirmed that it was good we with him had had reason to admire if he had only cried out How good But seeing he cannot comprehend the goodnes of it in that he adds Oh how good I will doe as that Painter who was to decipher the sorrow of a Father for the losse of his sonne who because he was not able to delineate it drew the curtaine ouer him and left the spectators to conceiue what hee was not possible to pourtray forth with his Pencill This one bare assertion of Dauid Good it is might haue admitted doubt his acclamation How good might haue receiued answer among the exceptious But his Behold how good implieth that either he himselfe was not able to comprehend How good it is or hauing onely a glimpse of the goodnesse of it he cals all to take a view of the excellency of such an heauenly blessing whereby men doe most resemble the euer-blessed Trinity imitate the state of the glorious Angels and glorified Saints pleasant to God who is delighted with it profitable to men who are enriched by it with spirituall graces and all sorts of goodnesse And though men cannot liuely expresse what it is yet considering what the Prophet Dauid saith they may conceiue what it is like out of Dauids mouth It is like the pretious oyntment vpon the head that ran downe vpon the beard euen Aarons beard that went downe to the skirts of his garments It is like the dew of Hermon which fell vpon the hill of Sion The Oyle wherewith Aaron was anointed was made for that purpose by Gods appointment The blessings which vnitie bringeth are prepared in heauen and conferred as God appointeth The Oyle wherewith Aaron was anointed ranne from the head to the beard from the beard to the skirts of his cloathing That blessing which vnitie bringeth falleth vpon the highest and runneth along to the middle sort till it come to the lowest and meanest of Gods people and rests not till euery one be partakers of it That Oyle wherewith Aaron was annointed was powred out while it is kept in the boxe none receiueth any benefit nor are delighted in it but when it is powred out the sauour is perceiued and those that partake it are thirsting after it as is seene by what the Spouse saith to Christ Can. 1.2 Thy loue is better than wine why ô thou beloued dost thou so conceit it Because of the sauour of thy good ointments But how camest thou to take notice of their goodnesse Thy name is an oyntment powred out ver 3. Oh that I knew where this oliue branch might be plucked from the roote of the feare of God there it is growing I will giue them saith the Lord one heart and one way that they may feare me Jer. 32.39 Feare is the beginning of wisdome and wisdome is the cause of vnity For demand of the Apostle Paul what hee meanes by walking worthy of their calling and he will tell them one part of it among others is this Ephes 4. their endeuour to keepe the vnity of the Spirit in the bonds of peace Aske him againe how this worthy walking may be obtained and he will
misery which will moue them in affection to flye vnto him yet the same Prophet in the same Psalme testifieth to the Lord himselfe that his flesh trembled for feare of him and he was afraid of his iudgements and by his actions as well as words declared that hee conceiued Gods iustice to be a iust cause why euery man should feare him for though before in all ioy and with such solemnity as testified the delight of his heart he was bringing into his owne City the Arke 2 Sam. 6.9 yet as soone as Vzzah was strucke dead he durst not aduenture to bring it any further but desisted though it were the testimony of the Lords presence thus both iustice and mercy are the causes either of them of both loue and feare and as the Lord doth adorne the heart with his feare so hee doth enrich the soule with his loue as the Word by his promises drawes our affections to him so the same Word by his threatnings causeth vs to stand in awe of him we may see them both then growing vpon the same ground and vnited in their causes No lesse in their companions For as seruing of the Lord is required where the fearing of him is enioyned Deut. 10.12 so the louing of him is prescribed where his seruice is commanded Feare must haue with it walking in his waies and walking in his waies may not bee without loue as there is required the keeping of the Commandements by them that loue him so there is a delighting in his Commandements by them that feare him Where as true society and sociable vnity for the greater increase of mutuall comfort will seeke to settle and solace themselues in the same and that a selected place so these graces will be lodged in the same and that a peculiar Cabinet For both these pearles are not found together in euery Fountaine both these Gems are not digged together out of euery ground both these flowers are not growing together in euery Garden for in the hearts onely of Gods children are they both harboured in the soules onely of Gods Saints are they both nourished in the affections onely of the Lords elect are they both planted Caine Esau and Iudas had a kind of feare but false for they wanted loue the Pharisies and Simon Magus had a kind of loue but counterfeit for they wanted feare if the former had had loue they had desired and desiring expected Gods grace if the other had had feare they would haue neglected their owne respect and haue sought for and aimed at Gods glory they all wanted both true feare and loue for of the one sort the hearts were enuious and they despaired which loue entertaines not of the other the Spirits were vaine-glorious and they presumed which feare admits not Neither let it seeme strange that feare and loue whose very names imply a great diuersity in their natures should with an vnanime consent lodge in the same breast seeing the bitter Rue and the sweet Fig-tree draw moisture in the same ground the solitary Turtle and the sociable Doue must bee offered in the same sacrifice Feare that seemeth to bee bitter in the obiects threatnings and iudgements and solitary in the operation trembling and being ashamed to appeare in presence and Loue which is sweet in its proper obiects promises and goodnesse and pleasing in the effects hope and boldnesse to approach the Throne of grace flowing from one heart as the Lords Altar are as incense in his acceptation For they act one and the selfe same thing though diuers waies in the soule of man For let it be granted which cannot be denied that Loue vniteth Dauid will affirme that Feare knitteth the heart vnto the Lord. Let it bee auerred Psa 86.11 that Loue willingly heareth Zephany dare assure any who shall make scruple of it that Feare is not altogether slacke to receiue Zeph. 3.7 instruction Will Loue prie into the secrets of the party loued to be partaker of them Feare is as obseruant of and as loth to want those mysteries which the party feared hath reserued for it Loue woundeth the soule when it sees Gods fauour and Feare woundeth the spirit in beholding his displeasure Loue inflameth the desire to doe what it knowes is acceptable and Feare sets on fire the affections to consume what it conceiues to be abhominable Loue humbleth a man seeing the greatnesse of the beloueds mercy and Feare casteth downe the pride of minde in viewing the glory of the feareds Maiestie together with the number of its owne offences Loue as the fiery piller guides in the night of aduersity Feare as the Cloud giues directions to our paths in the day of prosperity Loue mitigateth the sorrow which feare had caused and Feare qualifieth that ioy which Loue produced Feare as Rew tempereth Loues Figge-like sweetnesse lest it should passe the golden Meane and become vnpleasing and Loue as the Figge-tree moderateth Feares Rew-like bitternesse that it exceed not its equall measure and be made vnprofitable As for their effects Exod. 20. is Gods mercy shewed to thousands of them that loue him it is no lesse from generation to generation on them Luke 1.50 that feare him Deut. 30.16 Is Feare made partaker of his blessings Loue communicateth of his bounty Is Life the promised recompence of Loue Death shall not bee the allotted reward of feare Doth Loue indue the heart with abundance of celestiall grace Esay 33.6 Feare is a treasure to enrich the whole man with all good Doth Feare make man acceptable vnto God Acts 10.30 Loue makes him at least as gratious with him Doth Loue prouide for posterity Feare leaues not the succession in calamity if any either temporall spirituall or eternall good attend vpon the one it likewise becomes a follower of the other so like they are in their effects There is as mutuall a conspiring betweene them in their generall and particular opposites For as displeasing of the Lord is auoided by Loue so offending of him is abhorred by Feare Will not Loue cleaue to Heathenish either workes or worship Jos 23.11 12.16 2 Kin. 17.35 36 Feare will fly from heathenish both confederacy and Idolatrie Feare hateth presumption as the Serpent the Ashe tree and Loue shunneth rashnesse as the Scorpion Aconitum Iosiah durst not disobey when hee heard what was threatned nor Dauid presume when hee saw what was inflicted 1 Chron. 13.12 for they were withheld by Feare The Disciples would not molest their Master Matt. 8.24 25. till there was no hope of safety because they were bridled by Loue as the Church would not suffer any to awaken her Spouse in signe of her affection Cant. 3.5 Feare participating of the nature of the Lion which is terrible loatheth a putrified denne and loue which communicateth in property with the Doue which is louing shunneth a foule cottage such is their sympathie in respect of their opposites Now for their conditions Wee cannot but
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
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
we feele or continueth to shake his Rod which we feare will fall vpon vs yet by our patience may we know we feare him Psal 115.11 depending vpon his power bearing of the punishment ready to embrace his pleasure either in accepting of our desires or afflicting our deserts for the feare of God which neuer exalteth Prou. 3.7 euer submitteth it selfe being opposite to presumption Deut. 17.13 banisheth carnal security Zeph. 3.7 the feare of God receiueth instruction and becommeth patient to behold the Lords end in deferring the manifestation of his mercy in the continuing his childrens misery and in his threatning their future calamity conceiting not daring to misconceit any thing of the Lord that it is either for the prouing of their faith and constancy the purging of their filth and impurity the preuenting of their sinne and iniquity and the prouiding for the continuance of their piety vnto which the feare of God is alwaies glued As when Iosuah had called to the remembrance of the Israelites the Lords both iustice and mercy Jos 4.14 iustice vpon their enemies mercy towards them hee exhorts them to feare the Lord but withall aduiseth that it want not the true companion vpright seruing of him and the Prophet Dauid when he had affirmed that man blessed who feareth the Lord Psal 112.1 hee instantly addeth and delighteth onely in his Commandements as if there could be no true reuerencing of the Lord without due regarding of his lawes no standing in awe of his wrath without obseruing of his will no fearing of his name if failing in his worship Thence is it that the Lord himselfe giues it as a charge and laies it downe as a statute neuer to be repealed or appealed from Thou shalt feare the Lord thy God and serue him Deut. 6.13 Gen. 22.12 And testifieth with and to Abraham that he truly feared him because he withheld not his sonne his only sonne And Salomon when hee would describe true feare his description though plaine is pithy though short yet sententious paints it out to this purpose and makes the hating of euill to bee the badge of it Pro. 8.13 Iob. 1.1 Act. 10.2 which Iob did weare and Cornelius was not without And lastly whosoeuer receiueth from the Lords hand good or euill sorrow or solace gladnesse or griefe how euer his prayers may seeme to bee reiected his patience neglected his piety not regarded yet he giues praise or else hee feareth not Feare opens the eyes and lets him see the Lords mercy Psal 118.4 which deales with him so mildly his wisdome disposing all things so warily his prouidence attending all things so watchfully himselfe so vnworthy the Lord so wise himselfe vndutifull the Lord for all that so many waies bountifull himselfe so disobedient the Lord so prouident for him himselfe carelesse of the Lords honour the Lord still following him with his fauour that he cannot but both in minde and mouth praise his name by whose power hee is thus preserued knowing that in this he doth put on no other Liuery than hee is enioyned nor take any other companion to true feare than is required by the Prophet Dauid Psal 22.23 Praise yee the Lord that feare him And for our selues then may we be sure that the feare of God swaies in our soules when our minds are enlightned with prudence our prudence seconded with prouidence our prouidence attended with hope our hope assisted with power our power made apparant by preuailing and preuailing continued in stability either concerning what may tend to Gods glory and our good or threaten his dishonour and our eternall hatred For to whom soeuer the feare of the Lord is as it is in it selfe a treasure he drawes thence Es 33.6 Geneu transl as from an Armory Knowledge Wisdome Saluation Strength and Stability as is not obscurely declared by that Euangelicall Prophet who speaking to the heart of Zion comforting her in the destruction of them that spoiled her assureth her of double felicity the one is liberty through deliuerance and the other stability in her freedome which stability is branched out in the meanes whereby it is preserued the roote from whence it is deriued the meanes whereby it is preserued are strength for preuailing safety in resisting wisdome in prouiding knowledge in discerning The Roote out of which euery one of these branches buddeth and the foundation whereupon hee builds this bulwarke of their consolation is the feare of the Lord. Now seeing by what meanes any thing is preserued by the same meanes often it is obtained we may take the Prophets gradation in the Retrograde and then we finde the feare of God to be the fountaine out of which the rest as little riuers doe issue though in their different neerenesse or remotenesse Howsoeuer as by the colours the souldiers discerne their Captaine as by following the streame we come to the spring as by tracing the Conduit pipes we finde the head of the riuer so we may see where this grace resteth if wee can espy her hand-maids waiting The first and neerest whereof is Prudence with which the feare of God enlightneth the soule as a candle the darkest house and driueth away the mists of ignorance and error as the Sunne rising disperseth any clouds or vapours For it informeth the reason perswadeth the will tutereth the affections and directeth the actions presenteth to the minde both heauens mysteries and hellish mischiefes openeth to the vnderstanding the records of celestiall secrets and infernall subtleties layeth before the will the Lords Maiestie and his Childrens felicitie Satans malice and the damneds misery offereth to the affections virtues dignitie and vices deformity and tendereth to euery action as the proper end glory or ignominy Psal 111.10 paine or pleasure Whence Dauid the worthiest father and Solomon the wisest sonne affirme Prou. 1.7 that it is the beginning of Wisdome and the Lord assureth him in whom his feare remaineth that hee will bee his teacher Psal 25.12 euen hee who is wisdome knowledge and truth So as Prudence to discerne is one of the notes whereby the feare of God is knowne But because where the enemy knoweth wisdome wanteth hee the rather attempteth in that the heart is surprised with a greater feare in the approach of danger and the soule tortured with a more grieuous torment in the apprehension of safety perceiuing both yet not conceiuing which way either to preuent the one or be partaker of the other the feare of God leauing not his harbourer either deceiued or vnfurnished nor the enemy vnaffrighted or vnpreuented hangeth forth another flag and that is prouidence Greg. in moral Timere Deum est nulla quae facienda sunt praeterire bona wisely preparing euery thing which Prudence suggested as pertinent or expedient and neglecting nothing which wisdome hath reuealed as requisite for preuention What was it which moued Noah that preacher of righteousnesse to prepare the Arke
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
answer by being filled with the knowledge of Gods will in all wisdome and spirituall vnderstanding Col. 1.9.10 So as we must not conceiue of feare whereof the Lord speaketh by Ieremy as though he meant the act For first in euery grace there is God conferring it vpon man mans reflexing at the gifts collation backe vpon God and then diffusing of it in the fruits among men Vnity in opinion one heart and concordancy in action one way hath relation of man to man and therefore is not the cause of that true feare which was infused first by God himselfe so as by feare there we are to vnderstand not abstractiuely as it is seuered but concretiuely as it is ioyned with degrees or circumstances and indeed sometimes the act is taken for the measure how farre it is extended somtimes for the extent of time to the which it reacheth and then it is as if the Lord had said I will giue them one heart and one way that it may bee manifest and made apparant to any that make question of it that they feare me in no little measure Besides hee speakes of the time for euer whereof vnitie is a great occasion For where a Church within it selfe by Schismes is disioynted the feare of God is greatly cooled and where the feare of God is cooled the continuance of that Church may bee iustly doubted Doe we then finde in our selues a desire and see we in others and our selues the practises of peace a striuing for vnity an embracing of concord Is there among vs agreement in opinion sympathy in affection concord in conuersation eclesiasticall oeconomicall politicall wee may assure our selues the feare of God abides among vs for we keepe the vnity of the Spirit in the bond of peace Ephes 4.3 which is one speciall part of our walking worthy of that calling wherunto in Christ we are called Now this worthy walking is begot by wisdome and spirituall vnderstanding Col. 1.9 10. Pro. 1.7 whereof the feare of God is the beginning The last note of Gods feare is equity which I may compare to Mandrakes the smell whereof is commended by the Spouse whereof there are two sorts Male and Female Cant. 7.13 Geneu transt The Mandrakes haue giuen a smell and in our gates are all sweet things new and old These are carried in either hand one of him that feares God which to euery sex euery state doth iustice not pittying the poore nor fauouring the rich not fearing the mighty nor neglecting the meane not vniustly helping his friend nor hurting his foe wherby his name is an oyntment powred out and delighteth the smell of them that come neere to sent it in the cōtinuance of their daies at their death They continue as the Palme-tree in the house of the Lord. Psal 37.37 Marke the vpright man and behold the iust the end of that man is peace It is no Thistle that beareth this Fig. What maketh Iudges execute iudgement the feare of God What maketh the great to keepe themselues free from oppression the feare of God What preserueth all men from iniurious dealing the feare of God But if that be wanting the reines are laid on the necke of euerie sinne and the spurre giuen to euerie iniurie what wrong is neglected what wickednesse is omitted what crueltie is vnacted if the feare of God bee not embraced Gen. 10.11 Abraham knew there was readinesse to act iniurie pronenesse to commit iniquity promptnesse to perpetrate all wrong where the feare of God was wanting for how can they deale faithfully with any who haue no feeling of the goodnesse or greatnesse of the Lord Thus for the liuing for the dead euen by workes of charity towards them may we know we feare the Lord so as whom the feare of God moued to honour liuing the same feare will prouoke vs to giue vnto him his due when hee is dead Act. 7. That Protomartyr died for the profession euen in professing of the truth such was the height and heate of that persecution such the frowardnesse and fury of the Persecutors so great it was against the Church at Ierusalem that they were all scattered abroad through the region of Iudea and Samaria And was there not one to interre this Martyrs body not one to couer it in the Graue not one to cast this seede in hope of resurrection into the earth If there were any who durst aduenture to doe it Saul made hauocke of the Church entred into not one but euery house and drew them out both men and women and put them in prison No place was vnsought no person vnsifted no age fauoured no sexe spared Did the hoare head of the ancient finde mercy no. Did the weeping eyes of bewailing women behold pitty no. Did the crying of little babes moue compassion no. Their goods were made a spoile to the rauenous their bodies were vsed as a prey by the malicious their honourable credits and neuer dying names were as Tennis-balls ignominiously tossed in the mouthes of the opprobrious How was their hope weakned their faith shaken their spirits troubled and they themselues eternally endangered Act. 22.4 seeing he persecuted this way euen vnto death The malice of one might by many haue beene preuented and many would haue receiued mutuall encouragement and might haue performed mutuall duties of their profession if one onely had persecuted but alas this way was contemned by the people hated by the Priests condemned by all The people would speedily report what they either perceiued in or saw done by any which inclined to it the Priests instantly presse the punishing of what they heard and the Rulers were as ready to giue sentence of scourging ver 5. if not death Who then durst endanger their estates hazard their liues and interre Stephen There were men Act. 8.2 not meerely men but men deuout fearing God which carried him to his buriall and made great lamentation ouer him their reuerent deuotion cast out all doubt of death or danger and wrought in them a respect of that body whose Spirit was with the Lord to whom it was commended Act. 7.59 And surely if it worke such regard of the liuelesse corps of a Saint what care will it not worke in men for the good and right of his left and liuing Image and of euery one to whom his speciall loue and care was linked For is it not a desperate presumption in the seruant whom hopefull feare should make obedient to neglect that which his Master hath not onely laid before him by patterne but laid vpon him by precept Destitute of reuerent deuotion is that man who seeing his glorious Creator continuing his mercies to the childrens children of them that feare him and hearing his gracious Redeemer giue a charge in giuing vp the ghost for the good of her that was deare vnto him takes no care for the posterity of those who were interest in their Creators mercies and their Redeemers merits And these
are the signes by which the feare of God is discerned The plaister is made knowne the physicke is prescribed there wants nothing but the applying of it Are thy hands often stretched out to God art thou content to wait his pleasure to vndergoe his wrath to endure the smart of his rod though to thine owne ruine with continuing in pietie towards him and praising of him Art thou informed informed dost thou prouide prouiding seest thou assistance to sustaine thy hope in encountring encountring findest thou strength in resisting is thy resisting seconded with preuailing and thy preuailing accompanied with persisting Art thou pitifull toward and prouident for such as are more wofull than thy selfe commiserating them in thine heart comforting them in thy words and helping them with thy best endeuors Dost thou yeeld submissiue reuerence and sincere obedience towards those who are any way aboue thee or thou bound to Liuest thou humbly peaceably iustly with all Hast thou a care to giue the dead their due and is not thy loue finished when their life is ended but dost thou manifest the truth of it towards them in theirs Of a certaine the feare of God is in thee indeed and surely his saluation sauing assistance assured safety is neere vnto thee Thou needest not be afraid of the perillous time thou shalt not be visited with euill Thou needest not be discouraged for Sathans subtleties thou shalt auoid the snares of death Thou needest not feare thy finall falling for thou shalt continue Pro. 14.27 But as for those who liue as though they receiued no good from him could haue no vse of him or it were vnprofitable for them to pray vnto him who murmure in their miseries grudge in all their griefes snarle at the stones which hurt them neuer looke to the hand which throwes them who seeke not to him as men without hope despairing of his helpe who adde sinne to sinne drinke iniquity like water and pull transgression to them with Cart-ropes who obserue no benefit or blessing from him and therefore cannot hold him worthy either to be sanctified in them or magnified by them who doubt no danger preuent no perill hope for no aide haue no strength to resist dare not encounter and cannot conquer yeeld themselues cowardly to bee captiued at Sathans pleasure and remaining without stability haue their states like Reubens Gen. 49. vnstable as water and are themselues like water runne out and spilt vpon the earth vnpossible to be gathered vp or at best vnprofitable for any necessary vse in the house of God who mocke at others miseries without commiseration take aduantage at others calamity to oppresse them vse their power wit wealth to worke their iniurious wills in others wants and weaknesse who are so farre from furthering in that they put the blinde out of his way lay snares to entrap the ignorant insult ouer the impotent and are faithlesse in what is committed to them whose pride selfe-conceit and arrogancy stop the passage and damme vp the streame of mutuall comfort and conference who embrace no opinion though most true saue their owne though most false who admit of no alteration in things wherein change is commendable preferring their owne censure before the grauest sentence their owne disgrace in recanting before Gods glorie his Churches good their owne eternall quiet in confessing and disclaiming what was either vnfit to bee done or thought Prou. 31. wilfully forsaking their owne mercie who with the Salamander loue to liue in though they might auoid the fire of contention and contradiction renting the Commonwealth with seditions and the Church with schismes thinking suits in law to bee the surest course to keepe what their soules assure them is anothers right and the wisest way still to hold what their conscience tels them is not truth whose ingratitude forgets anothers goodnesse lust respects not anothers interest and care is to laugh though other weepe selfe pleasing and profit making all fish that comes to net All these are as farre from Gods feare as they are neere to these faults and as much as they are haunted with these hellish Hags so little are they frequented with those happinesses which accompany the feare of God For well may I say with the Prophet Dauid Psal 36.1 The transgression of the wicked man saith within my heart that there is no feare of God before his eyes My conscience tels me that sinne and impiety perswade the vngodly and vnrighteous person that there is no God of whom he should be afraid And what is the cause of all impiety toward God iniquity towards man Is it not the want of this feare The Prophet there affirmes it For thence is it that he flattereth himselfe in his owne eies vntill his iniquity be found to be hatefull Thence is it that the words of his mouth are iniquity and deceit and himselfe hath left off to be wise and to doe good Thence is it that He deuiseth mischiefe vpon his bed setteth himselfe in a way that is not good and abhorreth not euill Rom. 3.10 And the Apostle Paul hauing from the same Prophet affirmed that None is righteous no not one proueth it by their inward defects they had no vnderstanding by their outward failings in the generall course of their life They did not seeke after God they are all gone out of the way in the particular members of their bodies their throats are an open sepulcher their tongues deceitfull poysonous and bitter and their feet are swift to shed bloud and then sheweth the iust recompence of that their vnrighteousnesse that calamity and misery is in their waies as attending on them in all their pathes and lastly makes knowne the cause of all these their wants wickednesse and woe to be this that there is no feare of God before their eies Let vs then worke out our saluation with feare and trembling Phil. 2.12 For it is the feare of God which bridleth the fury of men and interesteth men deepely in the fauour of God Gen. 31.29.42 Psal 147.11.34.103.12 13 14. seeing the eies of the Lord are ouer them his mercy towards thē is as great as the heauen is aboue the earth in height and his louing kindnesse is for euer and euer vpon them that feare him Oh let vs ponder the purenesse of his iustice and the greatnesse of his iudgements that wee may attaine to a reuerence of his name aswell as a loue of his Maiestie in the meditation of his mercy Yet let not these two bee seuered for is he mercifully iust and iustly mercifull mixeth he clemencie with seuerity and is not iustice in him separated from mercie Man must then render vnto him a fearing loue and a louing feare for what God hath ioyned together let no man put asunder Now the fearing and louing of the Lord are linked together by their 1. Commander 2. Causes 3. Companions 4. Subiects 5. Acts. 6. Effects 7. Opposites 8. Conditions By their Commander for