A Bright Star which Leadeth Wise Men to our Lord Jesus Christ, Commandment 1

A Bright Star which Leadeth Wise Men to our Lord Jesus Christ · Commandment 1

p. 13Thou ſhalt hauehave none other gods before mee.

THe drift of this commandement is that wee ſhould ſanctifie God in our harts, and giuegive him his full priuiledge aboue all his creatures. Firſt of the negatiue part. To hauehave none other gods, is not to hauehave any thing whereon wee ſet our delight, or eſteeme it more then God. The doctrine from hence is that we muſt ſuffer no thing to withdraw our hart, our mind, our ſoule, our hope, or any thing in our ſoule & body from God. For who ſoeuer withdraws any thing in vsus from God, that is a ſtrange God vntounto vsus, that is eueryevery mans God which eueryevery man is moſt ſet vponupon, what euer the minde of man is more ſet vponupon & buſied about then the glory & ſeruice of god, that is another God. As for matter of commoditie. If one ſet his hope, and his truſt, and hart vponupon his wealth, this is Idolatrie. As in Iob 31. 24. If I made gold myne hope, &c. So the rich man in the goſpel, made his wealth an Idoll, becauſe he truſted in that, and did worſhip that, for here he ſpeakes of the inward worſhip of God, in ſoule. If one then relie vponupon wealth, & think himſelfe ſafe when he hath it, and vndone if it be taken from him, this is to make his goods his God, gold is his hope. For if his hope be gone with his gold, what was his hope before? If when his riches depart, his confidence alſo departed. Did not he ſay to thē afore, thou art my confidence. So, couetouſneſſe is called Idolatrie, not that men bow downe their bodies to worſhip it: But which is worſe, their ſoules and affections, their wit and memorie, & vnderſtanding, & all their faculties ſtoope to that, which ſhould onelyonly ſtoupe to God. So that hee that loues his riches aboue meaſure, and ſets his hart vponupon earthly things, is one of the worſt ſort of Idolaters. So if one ſet his hart vponupon pleaſure, what euer thing it is, that he hunts after, more then gods glory, this is an other God to him. As the Apoſtle ſpeakes of ſome that did make their belly their god: they would hauehave thought it an injury if one had come & told them that they worſhiped not God, but their belly, for they profeſſe religion and to ſerue God, as well as the beſt. Yet the Apoſtle ſaith in plaine words, they made their belly their god: for though that they did not kneele downe and hold vp their hands to their belly, yet they ſet themſelues more earneſtly to feed their body, then to glorifie God, and were more grieued if they were pinched in a matter of vittaile & good cheere, then to ſee the name of God diſhonored and blaſphemed, & any ſinne committed. So thoſe that ſet their whole ſelues to hunting, hawking, dicing, carding, gaming, whoring, or any ſuch vilde practiſe, they make theſe things their god: for they are more glad & more rejoyce when thoſe things are effected according to their deſire, then if any thing be brought to paſſe for Gods honour, & if they be croſſed in any of theſe things, they are more vext and troubled with it, then for ſwearing, or ſtealing, or breach of the Saboth, or lying, or any thing whereby Gods law is violated; theſe filthie monſters then be worſhipers of falſe gods, and make theſe filthie things Idolls to themſelues. So Ieremiah. 17. cha. 5. ver. To make fleſh ones arme, is Idolatrie, that is, to truſt in any fleſhing thing, for faith he, curſed be he that makes fleſh his arme. Why may he not doe ſo▪ and ſerue God to? No, ſaith hee, but withdrawes his hart from God, ſo that looke how much any one rely vponupon any fleſhly things, things, ſo much he forſakes God, and in what meaſure he pleaſeth his confidence in any thing elſe, in that meaſure he diſplaſeth it from God. So Eli was ſaid to honour his ſonnes more then God. Though he were a good & holy man, yet, being to indulgent to his children, in that he contented himſelfe onelyonly to hauehave admoniſhed thē for thoſe faults, and did not procede to puniſh them according to their fault, when admonition would not ſerue the turne; becauſe he was a magiſtrate, in that he had not ſuch a zeale of Gods glory, and of the breach of Gods law, as to puniſh his children for it: he honored them more then God. But that he did honor God, & was a good man, but through infirmitie and to much louelove of his children, he was borne away from that care of the glory of God, that he ſhould hauehave had, & ſo did beare with them more then he ought to hauehave done, and this was that ſinne for which p. 14God did both in word reproue him, and in deede alſo correct him with ſo great a puniſhment: this was to diſhonour God.

The vſe of this is, firſt to confute all ignorant men & women, and all vnregenerate men and women, it is certaine, they hauehave other gods: for eueryevery vnregenerate man depends either vponupon himſelfe or ſome other thing elſe, neuer vponupon God, as he ſaith of ſuch, they ſacrifice vntounto their nets, not that they did offer burnt offerings vntounto them, but becauſe they got much wealth by fiſhing, they thought their riches came from that, & therfore imagined that God did not prouide for them, but that they had prouided for themſelues, and ſo did not giuegive thanks vntounto God, but vntounto their owne ſkill and wit, that could finde meanes how to get theſe outward things. So that euerie vnregenerate man ſets vp himſelfe, he doth nothing but ſeeke and ſerue himſelfe, and therefore is his owne Idoll, and an other god vntounto himſelfe.

This ſerues alſo to humble Gods children dayly with the conſideration of it: for who liues ſo holylie that doth not oftentimes ſet vp an other god, that doth not ſometimes feare men more then God▪ and that doth not often depend to much vppon outward matters, and hath to great a louelove of earthly things. This ſhould humble vsus then to think that wee are ſo much giuen to ſet vp vaine helps in our harts, as that none liues ſo cleere, but ſometimes he makes a falſe God vntounto himſelfe. Secōdly, that we may keep this cōmandement, we muſt learne to vſe all outward things as though we vſed them not, that ſo our mindes and affections and iudgements may be readie to ſerue God, and wee may alſo preſſe to doe his will. For whoſoeuer ſets himſelfe wholly to root and dig in the earth, and to ſeeke earthly matters, his hart will be ſo occupied & foreſtalled with thoſe things, as that if he be called to any ſeruice of God, he muſt be faine to ſay I hauehave married a wife, I cannot come, my farme and myne Oxen will not let mee come: and all this while he ſets vp a ſtrange God. But then ſhall we attaine a ſincere, though not a perfect obedience to this commandement, if we can come to vſe the world as though wee vſed it not, and neuer to truſt on theſe things when wee hauehave them (for the aboundance of thē cannot help vsus, without gods bleſsing) and not to be diſcouraged and caſt downe, though they be all taken away: becauſe the want of them ſhall not hurt vsus, if God be with vsus, for we liue by his bleſsing, & therfore wee muſt ſet our ſelues onelyonly to reſt on him, and not to leane to any creature.

Before my face.

BEcauſe this is the moſt ſpirituall commandement & doth moſt preſſe vponupon the hart, and we are moſt readie in this matter to diſſemble with men and with our owne harts, therfore God ſets a narrower ſcantling of it, & ſaith before mee. Hence wee are taught, that it is not enough for vsus to behaue our ſelues as that no impietie breake forth from vsus into the face of men, but we muſt looke to our harts and ſee that none come in Gods ſight▪ For a man may be preaching and exhorting others to the louelove of God, yet if he doe this for his owne vaine glory, not for Gods glory, to get promotion to himſelfe and not ſaluation vntounto Gods people, he at that very time ſets vp an Idoll in his hart, for God ſearcheth the hart, as Dauid ſaith to Salomon, ſee that thou ſerue God with an vpright hart, or elſe for all thine outward obedience, thou ſhalt doe as good as nothing, for God hath a ſpecial regard of the hart, and doth as well ſee and diſcerne the moſt ſecret things of the ſoule, as any man doth the outward actions of the bodie. So Ieremie. 17. ver. 10. I the Lord ſearch the hart, God doth not looke on the outſide onelyonly, but on the inſide alſo, ſhewes cannot deceiue him.

If wee ſay and ſweare, and proteſt neuer ſo much, that wee louelove him and feare him, and this be not in our ſoule, tis not before his face, but in his fight, there is nothing but hipocriſie & diſsimulation. For men firſt muſt looke to the outward, and hence deſcend to iudge of the hart, but God firſt approueth the hart, and then the outward action▪ if wee ſee good things p. 15outwardly, wee are bound in conſcience to think well of that man, but God will firſt ſee vprightneſſe, and then he will account well of the practiſes that we doe outwardly. This then confutes them, that think if they can carry themſelues that men cannot blame them, then all is well. But it is nothing, for God ſaith, waſh thine hart from iniquitie, O Ieruſalem, no waſhing of the outward, can doe any good, vnleſſe the hart be firſt well and throughly ſcoured.

Secondly, this teacheth vsus to carry our ſelues watchfully & warily, and to feare as well ſecret as open ſinnes, becauſe all ſecrets are open to God, and eueryevery hidden thing is light before his face. This meditation helped Iob, that he would not allow ſo much as a wanton looke and by thought, for he knew that God beheld his wayes, and told all his ſteps, and he could not be deliuered from his highneſſe. If God had ſeene them onelyonly and not taken any great heede or notice of them, it had not bene ſo much, but as he ſaw them, ſo he did keep them in a reckoning, & regard them, ſo as that according to theſe Iob ſhould receue his reward. In this regard he made a couenant with his eyes, and did walke in feare circumſpectly, and would ſuffer no vanitie or filthineſſe, once to enter into his hart. But the want of this perſwaſion that God lookes alwaies full vponupon vsus, & his holy and pure eyes, that are like a flame of fire, are alwaies faſt'ned vponupon our waies and doings, is the cauſe that men hauehave ſo many couetous and craftie and cruell and filthie thoughts, and are come almoſt to that point of Atheiſme, that thought is free. But they ſhall finde that though it be free from men, yet it is not free from God, and that they ſhalbe lyable to the ſentence of condemnation, and culpable of euerlaſting death, before Gods Iudgement ſeat, vnleſſe they hauehave as great a care to hauehave holy and good thoughts, and to purge their hart in the ſight of God, as to hauehave honeſt and ciuill actions, and walke well before men. So much of the negatiue part of this commandement. The affirmatiue followeth.

In this commandement we are commanded foure eſpeciall things. viz. To know God, to louelove God, to feare him, and to truſt in him. Theſe things if we hauehave in our harts, then God beares the ſway there, and he is the commander of our ſoules and bodies. And firſt of knowledge. This commandement enjoynes euerie man to know God, according as he hath reuealed himſelfe in his word, in eſſence, and his perſons, in his properties & actions, & according to this knowledge we muſt order our ſelues. As in Iohn 17, ver▪ 3. This is (ſaith Chriſt) life eternall, to know thee and him whom thou haſt ſent Ieſus Chriſt. He that knowes God in Chriſt, hath the lyfe of grace in him, which is called life eternall, becauſe it hath the beginnings of life eternall, which ſhall neuer dye but encreaſe, till they come to the perfection of this lyfe. For if any one doe thus know God, how can he chuſe but louelove him, and truſt in him, & feare him, and doe eueryevery thing that he commaunds. As Pſal. 9. Thoſe that know thee will truſt in thee. Some truſt in God, ſome doe not, what is the cauſe of this, Becauſe ſome know Gods power, and his trueth, and his juſtice, and ſufficiencie, and theſe will neuer truſt in any lawfull meanes, nor fall to any vnlawfull, but for others that doe not know him, they make no account of truſting in him. So Dauid ſaith to Salomon, 1. Chro. 26. My ſonne, know thou the God of thy fathers, and ſerue him with an vpright hart and a perfect minde. This is the foundation of true religion, and the ground-work of all vpright worſhip, to know God, when we know him, then we ſhall ſerue him: till wee know him there can be no ſeruing. But if wee know that he is ſuch a God as in whoſe eyes all things are naked, and that he ſearcheth and pryeth, into the harts and ſecret imaginations of the ſoule: this will make one take heed of diſſembling, and ſtriue to get an vpright hart, and ſo he will ſerue him with a willing minde, that doth know him; for why doe men ſo willingly ſerue great perſonages, and are readie to employ them ſelues in their buſineſſes, but becauſe they think that hence they ſhall hauehave honour and credit, and come to credit as a rewarde of their ſeruices; but now if we know that God doth giuegive ſuch excellent wages as no man can giuegive the like, for what doth he not beſtow on thoſe that feare him? he giues them his ſonne, p. 16he giues them his holy Spirit and grace, in their harts: he giues them his feare and his bleſsing in this life, and life eternall in the world to come: if one know this, then he will ſure ſerue God with a willing minde. But on the contrary, the cauſe and fountaine of all rebellion and diſobedience againſt God is, becauſe there is no right knowledge of God, as he complaines in Hoſea. 2. That they lye, they ſteale, they commit adultery & bloud toucheth bloud. But what was the cauſe of all this confuſion, why, becauſe there was no knowledge of God in the land, and where men know not God, what ſhould be looked for elſe, for then they cannot louelove him, nor feare him, nor truſt in him, nor ſeeke, nor doe any dutie, if there be no knowledge.

This ſerues to confute all ignorant perſons that doe not know God, they cannot tell how many perſons there bee, or if they doe, they cannot tell what any of them did for them, they are not acquainted with the properties of God, nor with his actions, they neuer thought on his name, nor pondered on his trueth, his juſtice, his power, his merciemercy, and ſuch like things. Theſe may brag of louelove and faith, and hope, and confidence, and patience, but they hauehave none of them, it cannot be, for all good things flow from this, that we doe know God. Therefore Paule ſaith, 2. Theſſ. 1. 8. ver. That God will come with thouſands of his Angells in flaming fire, rendring vengeance to all thoſe that know not him, nor obey not his gospel, theſe things follow cloſe, doth not one know God, then tis cleere he doth not obey his goſpel, he makes no conſcience of that; Therefore an ignorant hart is alwaies a ſinfull hart, & a man without knowledge, is a man without grace, and this ignorance is ſo foule a ſinne, as that it ſhalbe ſufficient to bring gods vengeance vppon one, how euer light account men make of it, God will damne them for this, becauſe they hauehave not knowne, and then tis to to ſure they could not nor would hauehave regard to his commandements. And on the other ſide, this muſt ſtirre vsus vp to call for wiſdome, and to cry for vnderſtanding, to ſeeke for it, and to dig for it as for gold, or precious ſtones; We muſt often reade Gods word, & confer of it, and meditate on it, which if we do it will giuegive vsus vnderſtanding, & then we ſhall ſee gods properties, and ſee his goodneſſe, & his louelove, and how able and willing hee is to help vsus, and then we cannot chuſe but truſt in him. And indeede this often meditating and thinking on Gods word, is the next way to make vsus like God, and to renue and repaire the image of God in vsus. For by ſeeing Chriſt in the goſple, wee are chaunged from glory to glory, and the more wee know him, the more wee encreaſe in being like to him: ſo long as we know in part we are like in part, but when we ſhall hauehave perfect knowledge, then ſhall we be perfect in holineſſe, and perfect in righteouſneſſe, perfect and holy as he is perfect. As 1. Iohn he ſaith, Now it appeareth not what we ſhall bee, but when he ſhall appeare wee ſhall bee like him, and why like him? becauſe we ſhall know him, as he is, ſo that the perfection of knowledge, will bring the perfection of holineſſe, & the more we increaſe in knowledge, the more all good vertues will increaſe, and if this were perfect, we ſhould be perfect, without all weakeneſſe and infirmitie. But the more we meditate in Gods word, the more our knowledge will grow, and therefore alſo the image of God will grow more liuely, till we bee made perfect and abſolute in the life to come.

The next dutie is LoueLove. That wee muſt louelove God withall our harts, and all our ſoules, as is commanded. Luke. 10. The reaſon is, becauſe he is that Iehouah in whom we liue, we moue, and hauehave our being, he is our God that giues vsus all good things, and can onelyonly free vsus from all ſinne and miſerie, therefore wee are bound to louelove him. And indeede, this is the chiefe dutie, and the beſt fruit of knowledge: but becauſe it is ſo plaine a dutie, as that no man will denie it, it is beſt for vsus (leauing to vſe more words in prouing the dutie) to ſhew ſome markes of louelove of God, (that we doe not deceiue our ſelues) whereby we may ſee, in what meaſure wee keepe this firſt and chiefe commandement. The firſt marke may be, how we delight to meet God in thoſe meanes, wherin he hath appointed to meet vsus: for in what meaſure we can offer our ſelues to God in thoſe things, wherein hee offers himſelfe to vsus, in that meaſure wee louelove p. 17him. If we be willing to aſke all good things and ſeeke comfort at his hand by prayer, and to lay open our wants to him, and as it were to conferre with God. If we be deſirous to come to heare his word ſpoken vntounto vsus, wherein we may ſee his wiſdome for our direction, his merciemercy for our comfort, his povver for our defence, and for the ſubduing of our ſinnes, and his riches to make vsus rich, and ſupply all our wants, then we doe indeede louelove God, and the more we can reioyce in theſe things, the more we louelove God, and the leſſe, the leſſe we louelove him. So for the ſacraments, in them Chriſt Ieſus offers himſelfe vntounto vsus, and to make vsus partakers of his bodie and blould, would we then try how we louelove God? vve may doe it by examining what deſire we hauehave to theſe things, would we rather come to this banquet of the heauenly King to eate the body and bloud of his ſonne, that is ſet before vsus, rather then to the table of an earthly king, to taſt ſuch good cheere as hee can make vsus, is there ſuch an affection to vsus? then indeede we louelove God, for then we hauehave a delight to come wher he is. For in theſe meanes God doth beſtow himſelfe vponupon vsus, and comes to dwel in vsus, as Chriſt ſaith, that he will dwell in vsus, and his father: the holy ghoſt will come into our harts.

The ſecond note whereby we may try our louelove to God is, obedience, as Chriſt ſaith. Iohn. 14. 20. He that loues me keepes my commandements: He then that keepes Gods commandements beſt, he loues God beſt. But if any will ſay that he loues God as well as the beſt, yet he will breake the ſaboth, and lye, and diſſemble, and be a miſer, wholy rooting on the earth, and ſetting himſelfe and all his hart after his couetouſneſſe, if no good ſpeach proceed out of his mouth, but onelyonly froward and filthie, and vaine ſpeaches, if it be ſo, will wee ſay that we louelove God? No, the louelove of God breeds obedience vntounto God. If one ſhould ſay that hee loued the King as well as any ſubject in England, yet he would alwaies be practiſing & inuenting treaſon, and rebellion againſt him, who could beleeue him? So, if we will ſpeake fooliſhly, and vainely breake Gods ſaboths, & blaſpheme his name, and doe ſuch other wickedneſſes, doe we louelove God? Nay, ſo far as any allowes himſelfe to doe theſe things, ſo far he hates God, as he that allowes himſelfe in rebellion, hatas the prince: ſo he that maintaines any ſinne whatſoeuer in himſelfe, he hates God. So that by theſe two things wee may examine our louelove of God: firſt, in the meanes of ſaluation what good affection we beare vntounto them.

Secondly, how we keepe Gods commandements. For ſaith Chriſt, He that hath my commandements & keepes them, he loues mee. Frſt we muſt hauehave his commandements in our vnderſtanding, to know the meaning of them; and in our memory, that we may remember them; and then in our hart, to work on our affections; and laſtly in our practiſe we muſt keepe them, and in what degree we doe this thing, in that degree doe we louelove God.

A third mark. That we obſerue and note our affection to Gods children. For this is a ſound note that we louelove God, if we louelove his children. As in Iohn. 5. He that loues him that begets, will louelove him that is begotten. If then we finde in our harts a good affection vntounto chriſtians, beecauſe they are chriſtians, how beneficiall or not beneficiall to vsus, that is nothing; whether they take notice of vsus, or paſſe by vsus, that is not the matter: but if they be ſuch that louelove Gods word, and hauehave the vertues of Chriſt ſhining forth in their harts: if louelove and patience, and temperance, & meekeneſſe, & ſuch like, doe appeare in them, if we louelove theſe, this is an vndoubted teſtimonie of our true louelove to God.

The fourth mark of our louelove to God wherby we ſhall in deed make triall of our louelove to him is, how we louelove his comming. How we deſire the appearance of Chriſt to judge the quick and dead. And how we deſire to be diſſolued & be with Chriſt. What deſire we hauehave either to goe vntounto him, or to hauehave him come to vsus. For if our hart be ſet truly vponupon any thing, that thing we cannot chuſe but deſire, and be willing to hauehave it with vsus. LoueLove drawes the minde to that which is loued. So Paull when the louelove of God waxed warme in his hart, he deſired to be diſſolued and to be with Chriſt. So in the Reuelation, p. 18the ſpirit, and the Church, and the bride, and all ſay, Come Lord, come quickly: and in the naturall marriage, in which the louelove is much more weake and ſlender, yet this is manifeſt, for if the wife louelove her husband, when hee is gone farre off ſhe will be deſirous of his returne, and will bee glad to hauehave his company: if this be ſo in the naturall marriage, where there be many infirmities and croſſes, yet they doe wiſh for the company one of another, how much more in the ſpirituall marriage, where there is ſuch perfection now in the one partie, as he is full of louelove and mercy, and alſo ſhall free the other partie from all miſeries and wants, and infirmities, when they ſhall be joyned fully together, and fill them full of all vertues and graces, in this marriage I ſay, how can one chooſe but long after this perfect and happie meeting, how can he ſtay himſelfe that hath any louelove & aſſurance of theſe things, but hee ſhall be readie to flie vp into heauen, & the flame of his deſire will burne aboue the cloudes, to wiſh that God would come and dwell with vsus. If the wife ſhould ſay, I louelove mine husband as well as any woman in the world, O but how ſay you, your husband hath beene from you a long time, but at ſuch a time hee will returne. O I pray you ſpeake not of that, you will make mee ſicke if you talke of it, indeede I louelove him, but I care not how far of from me he be, who would not perceiue that this were meere deſſembling & no true louelove indeed, can a woman louelove her husband, and not deſire his companie? So if we will beare others in hand, that we louelove God aboue all, and no man loues God better then wee, yet we neuer deſire to come at him, or to hauehave him come at vsus: what a louelove is this? a very weake louelove it is ſure or none. We muſt pray therefore and endeauour that we may long for, and wiſh for the comming of Chriſt, for God hath giuen this to other of his children, that were as weake as wee, that when they did thinke of their good eſtate, and freedome from all miſerie and ſinne, and that the louelove of God was ſhed abroad in their harts, this did ſo inflame their harts, as they deſired his comming, by which they ſhould be deliuered from all ſinne and miſerie, more then any woman could deſire the comming of her husband.

The fift and laſt note, wherby we ſhall finde out in trueth, how wee louelove God, is to conſider how wee ſtand affected to that which he hates. One indeed may louelove a man truely, and yet not hate all that he hates, becauſe his hatred may be vnjuſt, or elſe he may exceede in the meaſure of hatred. But for God, we know that he is perfect, & hates nothing but that which is hatefull, & abhorres none but thoſe which deſerue to be abhorred. Therfore try and ſee how we ſtand affected to the wolrd. God ſaith that hee hates the worlde, by the world is ment, as Saint Iohn expoundes it; the luſt of the eies; the luſt of the hart; and the pride of life; we muſt hate theſe thinges, for the louelove of the world is enmitie to God. He that loues it then, is an enemie; for hee that loues Gods enemies, makes himſelfe an enemie: as he that hates that which God loues, hates God, ſo hee that loues that which God hates, hates God alſo. Alſo we muſt ſee how we hate couetouſneſſe, mallice, pride, filthineſſe, falſhoode, and ſuch like, for all theſe things God hates. But if one be ſo far from abhorring lying, as that he himſelf will lie; & ſo far frō hating flatterie, as he himſelfe will flatter; & ſpeake faire before ones face, but ill inough behind his backe, if one be ſo far from hating vnthriftineſſe, as that he will be a gamſter & ſpend thoſe things idly and fooliſhly, which God gaue him for a better end, and will take an account of him alſo, how he ſpent them, becauſe God beſtowed them for better ends, and he beſtowes them proudly, vainely, and vnthriftely, to no glory to God, or good to men; he that will doe theſe or any ſuch thinges, it is plaine that hee hates not that which God hates, and therefore doth not louelove God.

By theſe things then, wee may examine our ſelues, and finde whether we hauehave any true louelove to god or not: namely by his louelove, to the meanes of ſaluation, and by his keeping Gods commandements, by his ſeruent and harty louelove to Gods people, in wiſhing and alſo doing then good to his power, by his deſire to bee joyned to Chriſt Ieſus, and laſtly by his hatred of thoſe things which God hateth, which though they doe often ouertake p. 19him, yet he loues himſelfe the leſſe, becauſe hee can hate them no more, and thinkes the worſe of himſelfe, becauſe hee loues them at all.

Theſe things who ſo can finde in himſelfe, hee loues God and obeyes this commandement, though not in perfection (for no man can in his nature, and indeede it is not needefull that any of vsus ſhould, for Chriſt did it for vsus) yet in vprightneſſe and in ſome good meaſure, and he ſerues God with that which hee accounts a perfect hart.

So much of the louelove of God, a fruit of knowledge, when knowing his goodnes, his merciemercy, his truth, & other his properties, we giuegive him all our ſoule, ſetting our affections on nothing in earth beſides him, delighting in him alone, and in nothing but that which carries a ſtampe of his goodneſſe.

The next dutie that is heere commanded, is the feare of God, a dutie proceeding from knowledge alſo: for as the ſight of Gods goodneſſe, and mercy, and truth, will inflame the hart with a louelove of him: So if one behold and conſider his greatneſſe, and his power, and his excellencie, ouer all his creatures, this will ſtrike his hart with a wonderfull reuerence, & a great feare of his Majeſtie. As alſo hee that knowes Gods power that he can doe what hee will, and his mercy that hee will doe what is needefull for the good of his children, this will make him truſt wholy in God. But for this feare, an objection muſt firſt be anſwered. For 1. Iohn. 4. he ſaith, Perfect louelove caſteth out feare. And Luke. 1. We are deliuered from all our enemies, that we might ſerue him without feare. To this wee anſwere, that perfect louelove caſteth out feare; namely a ſlauiſh feare, and ſuch as is in the diuels, who tremble before God, but ſo as they runne frō him, ſuch as is in wicked men when the threatnings of God arreſts their euill conſcience, and ſummons their wicked harts, and drawes them before Gods iudgement ſeat, & makes them therefore not louelove Gods word and miniſtry, but hate it, & caſt off all care of Godlineſſe, and religion from them. But it is true that whoſoeuer loues God, cannot chuſe but in the ſame meaſure alſo feare him: for the ſpirit of God that perſwades them of his fauour and worketh louelove, will declare his power and greatneſſe, which will worke a feare and awe of him. It caſteth out the helliſh feare that makes one flie from God, but it cauſeth that holie feare, that makes one more careful to come vntounto him, and to worſhip him. Wee muſt then louelove God with our whole harts, and ſoules, and mindes, ſo that wee feare nothing but in him and for him, and that with ſuch a feare, as muſt draw vsus vntounto him, but terrifieng our harts from committing all euill. It muſt be a feare mingled with louelove and confidence, that muſt be holy, and crucifie, and reſtraine all ill affections and deſires. This is commanded. Iſai. 8. 13. Sanctifie the Lord in your harts, and let him be your feare and your dread. The occaſion of this precept was this. Before in the chap he ſhewes that there were ſtirres and rumours of warres, in the land, the people and King and all did quake as leaues ſhaken with wind by reaſon of the great feare which was in them. Now then heere hee brings a medicine that will make them ſtill and quiet: for the cauſe of their falſe feares was, becauſe they were emptie of true feare, and they were ſo exceedingly troubled with men, becauſe they could not looke vp vntounto God. But in the 12. ver. the Prophet faith, You that bee Gods children, doe not you feare their feare. Feare not you the feares of wicked men, for they feare nothing but pouertie, and outward diſgrace, and a temporall death, all weather and hard caſualties to themſelues & their goods, theſe bee baſe feares, and not worthie that the harts of Gods children ſhould be taken vp with them being but trifles, feare not theſe things then, nor feare them (that is) not wicked men, feare neither the feares which wicked men feare, nor feare not wicked men themſelues. But now becauſe the hart of man muſt feare ſomething, and leaſt it be very well armed, it is ready to feare man, and the feares of man, therefore he ſhewes a meanes how to keepe one from all infection of ſuch fooliſh feares, and that is, to ſanctifie God in our hart, and to let him be our dread. Sanctifie god in our hart j. giuegive him the praiſe of his power, of his merciemercy, of his trueth, & of all his attributs; & then he ſhalbe our dread. For he that giues god the praiſe of his power, wil neuer p. 20ſtand in feare of a man; for he knowes the power of god is greater thē the power of man. He that giues him y^e praiſe of his merciemercy, will not be diſmaid, though he ſee all wants, & an hard eſtate outwardly, for he knows that gods merciemercy wil ſupply all, & he that giues him the praiſe of his trueth, wil not be diſcouraged for any danger, becauſe god hath promiſed to ſtuſtain him in all, and to deliuer him out of all. This is then to feare God with all our harts, to feare him onelyonly, and neither to feare wicked men, nor the things which they feare, for ſo far as we doe feare either of theſe, we breake his commandement, and our harts are voide of the true feare of God. So Luke. 12. 4. 5. Chriſt Ieſus ſaith, Feare not them that kill the bodie, and after that are not able to doe any more, But I will forewarne you whom you ſhall feare, feare him that after he hath killed, can caſt into hell, I ſay vntounto you, him feare. Where he ſaith, that can kill the bodie, tis not to be vnderſtoode as though any man had any power in himſelfe to kill it, but God giues them leaue ſome-times, and by his permiſsion, for the humbling of his children, they are able to kill them; as if he had ſaid: This is the nature of men, that if they ſee any grow powerfull & great, they are afrayd & think how ſhall we eſcape, how can any be free from daunger, now ſuch perſōs be ſet vp: but why ſhould you be ſo troubled at their promotion, or why ſhould you be afrayd, when they hauehave done their worſt, what can they doe, the moſt is to trouble you a little, and to ſend you from this houſe of clay, to heauen: they can go no further then to the killing of your bodie. But if you will feare profitably, and ſo as you ſhalbe the better for your fearing, I tell you who you ſhall feare, & I repeat it againe, that you may the better mark it, I ſay, feare him that when he hath killed the bodie, can kill the ſoule to, and if you feare him you neede not feare men, for this true feare will caſt out all falſe feare. Likewiſe Eccleſ. 12. 13. The holy ghoſt ſaith, That this is the end of all, to feare God and keepe his commandements. And Prouerbes. 1. The feare of God is the beginning of wiſdome. Would we hauehave the beginning of wiſdom then, and the end of all, then let vsus feare God, giuegive him the honour of his greatneſſe, and tremble alwaies before his face. There are diuers reaſons alſo to moue vsus with all our ſtrength & endeuour, to get this feare of God in our harts. Draw from the benefits which will flow from it, to eueryevery one that doth in trueth embrace it. Firſt that may be a good reaſon to perſwade vsus, which is ſaid. Prouerbs. 8. 13. The feare of the Lord is to hate euill, as pride and arrogancie. Wher he ſhewes that in what meaſure any one feareth God, in the ſame meaſure he will loath, & deteſt all euill: yea, not onelyonly the open and hatefull ſinnes that the world will condemne, but the moſt ſecret and bidden. For he ſaith not to hate euill, as murdure, and adultery, but pride, & arrogancie, thoſe which lye in the hart, and doe not ſhew themſelues to the world, yet he that feareth God, will hate thoſe. This is one excellent priuiledge that he hath that feareth god, that he will not offend God, and therefore hateth what euer might offend. So that he is well fenced againſt all ſecret wickedneſſe. As we may ſee in Ioſeph, though he might hauehave done that euill to which he was ſolicited moſt ſecretly, that no man could hauehave ſpied or perceaued it, yet he would not for all the world conſent: and the reaſon was, the feare of God made him hate it in his hart, and hating it inwardly, he would neuer practiſe it outwardly. So Iob ſpeakes of himſelfe, That he could hauehave borne out his oppreſſion, and could hauehave made all ſtoope to him, no man would hauehave gone about to finde fault with him, yet he durſt not for all that, his hart would not let him, for gods Iudgement was terrible in his eyes, and he could not be deliuered from his highneſſe, and this was that, that kept him from doing wrong, though no man durſt hauehave gone about to hauehave ſought reuēge againſt him.

Secondly, the feare of God if it once throughly doe poſſeſſe the hart, will make one plyable and frameable to Gods will, though it be neuer ſo contrary to his nature, and former behauiour. As the example of Paul will ſhew: for when God comes to him and ſinites him downe off his horſe, and fills his heart full of horrible feares and terrors, and ſtrikes him downe to the ground with them, and let him perceiue a litle the majeſtie p. 21and power of God, and then after begins to reaſon the matter with him, and ſhewes him that he is a perſecutor of Chriſt Ieſus, then he is preſently quiet and ſayth, Lord what ſhall I doe? That which all the preaching in the world could not doe, nor all the miracles that he had ſeene and hard, that did this feare of God worke in a ſhort time, and did ſo effectualy call him in that little ſpace, as that hee neuer turned backe againe. One might hauehave thought; what would men ſay, if I ſhould turne from perſecuting to preaching, & of the ſudden all at once goe to be an Apoſtle, that was a perſecutor? what will the high Prieſtes ſay, from whom I hauehave letters, they will ſay I am vnconſtant, & that I doe them iniurie, and Paul might ſeeme to hauehave many reaſons to keepe him from preaching Chriſt ſo, all vppon the ſudden, but all is nothing now, no, no, the true feare of God caſts of all obiections, for it ſo ſurpriſeth the luſts of the fleſh, and makes the ſtrenght of ſinne ſo much to abate, as that one cares for nothing, nor regardes nothing in all the world, ſo that God may be pleaſed, and he eſcape the anger of God.

So Iſaiah 6. God did ſend him about ſuch a peece of worke, as he knew would be full tedious vntounto him, and goe againſt his ſtomacke, namely that hee muſt preach to harden the hartes of the people, and be a miniſter of death vntounto his hearers, which was as bitter as death to him, and he could neuer hauehave yelded to it. But now God comes not with the bare precept, for that would hauehave done litle good, the thing was ſo contrarie to Iſaiah, that he would neuer hauehave obeyed, but he ſhewes him ſelfe to him in a viſion and lets him ſee his mageſtie in ſuch a fearfull ſort, as that he fals flat on the duſt for feare, and his body quakes and he cries out, what ſhall I doe? I am a man of polluted lips and dwell among people of polluted lips. I ſhall ſurely die, for I hauehave ſeene the Lord. When he was thus throughly affrighted and the pride of his fleſh was beaten downe, with the apprehenſion of Gods infinitie, then when God aſkes who will goe, he is ready and ſayeth, Lord ſend me, and ſo God ſends him, and he goes immediatly and willingly, there is no diſputing now, nor reaſoning the matter, for all the obiections that men make, and all their diſputing, that they thinke Gods commaundements bee hard and greiuous, and why ſhould they denie them ſelues? why ſhould not they hauehave their pleaſure? Hence it comes, that they feare not God, they doe not thinke of his greatneſſe, nor conſider his wonderfull might and ſtrength, for if they could bring their hart once to cōſider his exceeding greatnes, their hart would ſoone ſtoope, all arguments would fall to the ground, & all would be quiet ſtraight. For this will tame the fierceneſſe and boyſtrouſneſſe that is in mens harts, and make them gentle and ſtill inough. As we ſee in Iob, though he was a verie good and patient man, yet when his fleſh began a litle to worke, and his hart was diſquieted and vexed by the wordes of his friendes, then he would needs bee dealing with God, hee thought hee had reaſon to ſpeake, & imagined that he could ſay much for himſelf, he would fill his mouth with argumentes, and faine he would hauehave God to come to heare what hee could ſpeake, in his owne defence, and to ſhew what wrong was done to him. But now when God comes, and there ſhewes him the nature of the ſnow, and the ice, and of ſome other creatures of god, as it were to let him ſee how childiſh he was in theſe ſeuerall matters, and fooliſh and ignorant of the creation or preſeruation of theſe leaſt thinges, that he had no knowledge, and therefore hee was a trimme man to call God to account, and that God muſt come to giuegive his anſwere before him, that he ſhould ſit in the ſeate of Iudgement & on the bench, and God ſtand at the barre, hee was like to diſpute well with God his creator; that did not know the nature of the leaſt of his creatures. When God had argued with him thus a while, and hee ſaw how great God was, and how exellent: Iob was done, hee had no more to ſay, but now indeede hee confeſſeth hee had ſpoken fooliſhly, but hee would doe ſo no more, hee would now bee ſtill and content to beare Gods hand, let him doe what hee would, if hee would kill him hee was content to die, but hee would neuer diſpute with God any p. 22more. So we ſee how quiet Iob was now, and what good and notable effectes this feare of God will worke in the harts of men, if it once ſoundly and throughly poſſeſſe them.

Furthermore, God hath promiſed that hee that feareth him, ſhall want no good thing, hee may want oftentimes that which his wicked fleſh would hauehave, for in deede and truth nothing is more hurtfull and peſtilent to a man, then that which his fleſh doth moſt eagerly purſue and hunt after, and with greateſt vehemencie deſire: and on the contrary, nothing is more truely profitable and good for the ſoule, then that the fleſh and deſires of it ſhould be maſtred & cruſhed and broken, therefore it is true that hee which feares God moſt, ſhall moſt want thoſe things which his fleſh deſires, becauſe they would doe him hurt, but God will with-hold no good thing from him, that which indeede is good, and the word and wiſdome of God ſhewes to bee good, and will by effect ſhew it ſelfe to bee good, that hee ſhall neuer want. Alſo in the 112. Pſa. he ſaith, Bleſſed is the man that feareth God. This alwaies brings Gods bleſsing with it, whereuer it comes: ſo that would we bee helped againſt our ſinne, and hauehave the pride of our fleſh crucified, and be helped to obedience? would we be rid of all euill things, and want no good thing? the very pathway that leades to theſe, is the feare of God, which is accompanied with the bleſsing of God, that is, the treaſure of all good things.

The vſe that we muſt make of this is, that ſo far as we would hauehave all our wants ſupplied, & hauehave the bleſsing of God vponupon our ſoule & body, & hauehave aboundance of all good things for this life, and the life to come, then we muſt labour to bring our harts to the true & right feare of God, that we may tremble before his greatnes, & to reuerence & dread the great name of the Lord of hoaſts. The way to attaine this is, firſt, to deny our ſelues quite, to renounce vtterly our carnall wiſdom, as he ſaith, Pro. 3. 7. Be not wiſe in thine owne eies, but feare God, and depart from euill. If one will be reaſoning the matter according to the fleſhly wiſedome of men, and hee hath reaſon to doe that he doth, then ſurely he will neuer hauehave reaſon to be religious and ſerue God, for that is againſt his reaſon, for Salomon would hauehave vsus feare God, & how ſhall one come to doe that, he muſt not be conceated of his owne wiſdome, he muſt not think wel of carnall reaſon, nor be ruled by it, for the wiſdome of the fleſh is enmitie to God in all things: yea, the carnall wiſdome of a ſpirituall man is enmitie to God, and goodneſſe, & ſo long as one followes it, he ſhall neuer feare God. As we may ſee this in Euah, when ſhe would goe to conſult with that carnall reaſon that the diuell had put into her head, & began to think with her ſelfe, ſurely this fruit is faire to looke to, it hath a good coulour to the eye, and it is like the taſt will be pleaſant to the mouth, and then I ſhall get well by it, for I ſhall get much knowledge, and bee made like God, ſo that my ſtate ſhall bee mended, for this the Diuell had perſwaded her off: then ſhee fals to eate the forbidden fruit, and to tempt her husband; and to doe any thing that the Diuell would tempt her vntounto, and feares God no more then if ſhe had bene ſure there had bene no God. Wee muſt forgoe our fleſhly wiſdome, and forſake our carnall reaſon then, if euer wee will feare God, and not conſult with fleſh and bloud, for if we doe, that will draw vsus farre inough from God, and make vsus neuer regard him. The ſecond thing that we muſt doe, to obtaine true feare of God, is to aske it of him; to confeſſe that in our ſelues, we hauehave no true feare of God; but are altogether prophane: as Dauid ſpeakes of vnregenerate men, that they hauehave not the feare of God before their eies, but thinke that there is no God; and liue as if there were no God; wee muſt then confeſſe and ſee our owne wants, and intreate God to ſupply the ſame, to put his feare in our harts, eſpecially ſince hee hath promiſed this to all his elect; and in his couenant hath ſaid, that he will put his feare in their harts that they may feare him. And he hath beſtowed it alſo vponupon others of his children; as on Dauid, for hee ſaith that he did feare and tremble before the iudgements of God: and if we aske it God according to his owne couenant, and according to his former dealing with other of his children, will p. 23beſtow it vponupon vsus.

The laſt meanes to obtaine this holy feare of God, is often to thinke and meditate vponupon Gods fearefull iudgements, which he hath executed vponupon ſinners, for this will breed in our harts a ſence & awe of his Mageſtie: as to thinke that God did not ſpare the Angels, being more excellent creatures, and farre exceeding vsus in glory and ſtrength, but when they forſooke their place that their creator had ſet them in, & rebelled againſt him, he caſt them into hell, into extreame & miſerable torments; & keepes them faſt linked and tied in chaines of darkneſſe, for a wonderfull great addition of paine, for all their ſinnes at the laſt day. So vponupon the olde world, when they forſooke God, and the law of God, and grew to be earthly minded, and to ſet their harts altogether on the world, not regarding God nor religion. In this generall apoſtacie and departing from God, hee ſent a generall floud, which did ouerwhelme and drowne them all, ſo that they could not eſcape his hand of juſtice. So on Sodom and Gomorah, when they grew filthie & prophane, and were full of idleneſſe, and abuſing the good benefites of God, he rayned fire & brimſtone from heauen vponupon them, and deuoured them all. And in all times, what cittie, or perticuler perſon, or countrie did grow ſinfull & ſtubborne againſt him, hee grew terrible and ſhewed himſelfe terrible, by his feareful vengeance and plagues vponupon them. Thus the often meditation and dilligent pondering on Gods threatnings and curſes, and the moſt certaine & fearefull execution of them vponupon impenitent perſons, will ſoften our harts, & draw them more & more to ſtand in feare of this great God. And if we will thus deny our ſelues, and our fleſhly reaſon, and pray vntounto God for his feare, and labour to kindle his feare in our harts, by calling to remembrance his fearefulneſſe, and juſt, and terrible vengeance vponupon thoſe that hauehave not feared him: this will at lenght bring our prophane harts, to ſome dread and reuerence of Gods holy Mageſtie.

The next vſe that we may make, is for the comfort of thoſe of Gods children, that can in ſome meaſure bring their fleſh to feare and tremble before God, and to ſtand in awe of him, this will certainely bring all happineſſe vntounto them, and thoſe that can doe ſo, they may be aſſured that whatſoeuer affliction they be in, it ſhall either be remoued, or be ſo ſanctified and bleſſed vntounto them, as they ſhall beare it with much comfort & profit. As Pſ. 112. ver. 2. His ſeede ſhalbe mightie vponupon the earth. Seede mightie, will we think? how can that be, what hauehave they to make them mightie? what hath he to leaue them? how can they be mightie, when he hath nothing to beſtow on them: yes he hath enough, for ſo he ads, his children ſhalbe bleſſed. It is not lands and liuings, & great poſſeſsions that make ones children great, for one may hauehave them and yet he hath no promiſe, but that himſelfe and his children ſhall hauehave the curſe of God vponupon them while they liue, and be caſt into hell fire and euerlaſting damnation when they dye. But it is the feare of God that makes a man happie himſelfe, and that will leaue a good and happie ſtate vntounto his children after, for this brings the bleſsing of God vponupon himſelfe, and vponupon his ſeed after him, that they ſhall continue happie ſo long as they continue fearing God. But that we may not deceiue our ſelues and think either that wee hauehave not the feare of God at all, becauſe wee hauehave it not perfectly, though we hauehave it in ſome good meaſure, or elſe think that we hauehave it when indeed we hauehave it not: It is good that we cōſider ſome marks whereby we may know whether we hauehave indeed this feare of God or no.

One true note of the feare of God is, to feare the word of God, as Iſaiah ſaith, Heare the word of God yee that tremble before him. As if he had ſaid, I would that all myne hearers would profit by the word of God, which I ſpeake vntounto them; but I know that none will make vſe of it but onelyonly thoſe that feare him; as alſo the prophet Habakkuk ſayd. That when hee heard Gods threatnings, he feared, and his belly trembled, and rottenneſſe entred into his bones, and he was wonderfully diſmaide and terrified. If then the threatnings of gods word can affright vsus, and make vsus tremble, and afrayde, to doe thoſe things which he hath forbidden, or if we hauehave ſinne, they make vsus confeſſe p. 24our ſinnes, & hūble our ſoules before God for merciemercy: this is an vndoubted token of the feare of God. But if one will ſay that he feares God & reuerenceth the mageſtie of God but for his word let God threaten as much as he will he cares not for it; let the Miniſter denounce gods Iudgements and curſes vponupon him, and againſt him, he is a ſleepe, and it doth not awake nor prick him, he neither hath any touch nor feeling of it, but lets it paſſe without any regard; it is moſt ſure that ſuch an one for all his ſayings hath no feare of God in his hart. According as God complaines, by the prophet Amos, That if the Lion did roare, all the beaſts of the field would tremble: but they were more beaſtly then beaſts, & ſo ſenceleſſe, that let god roare & roare againe as loud as he would, yet they cared not, nor were not a whit afrayd; ſo that the verie beaſts gaue more reuerence to the Lion then they did vntounto God. If we heare the threatnings of God denounced powerfully againſt couetous & deceitful & cruel perſōs, & againſt ſuch as break gods ſaboths, againſt earthly minded men, that ſet themſelues wholy to root in the groūd, & to ſeeke for fleſhly things; If we heare theſe threatnings, & beleued that they were true, when we finde them in our ſelues, how could we chooſe but feare & trēble. But herein moſt men bewray their monſtrous & ſhameful hipocriſie, that if a great man, ſome king, or prince, did but threaten that they ſhould be put in priſon, & lye in priſon all their life, or that they ſhould be put to death, they would ſhake eueryevery joynt, & ſhew their feare in their face, that no man could make thē merry, in ſuch a caſe, but they would lamēt & take on vnmeſurably. But let god threaten & proteſt that he wil curſe them & damne thē, & caſt them into hel for euer, it neuer feares thē, they can go about as merely & cherfully as though ther were no danger: yea, they will make oft times a mock, & a ſcoffe at thoſe judgments. What a moſt plain & palpable diſſēbling is this, that men wil pretēd to feare god aboue all, & yet will be much more afraid if a man do but threatē to turne them out of their houſe, then if god threaten to turne them out of heauen to be in hell for euer: that one angry word of their lādlord wil feare thē, but twēty threatnings out of the ſcripture of God, will not moue them one whit, nor work the leaſt ſorrow in them. By trying our affections to the word of God then, we may ſee our affections to God himſelfe; either in louelove, for he that loues Gods word moſt, may aſſure his ſoule that hee loues God beſt: or in feare, for hee that moſt trembles and is moſt humble at Gods threatnings, hee carries the greateſt reuerence towards God himſelfe, and ſo that he that puts greateſt confidence in the promiſes of God, doth moſt faithfully truſt in God.

Another ſure badge of this true feare is, that it will make one depart from euill, it will not make him onelyonly confeſſe & ſay, indeede it is naught, and it is my fault and my nature, and I would I could leaue it, but it will worke a ſeperation beetwixt ſinne and the ſoule, ſo that it will depart from euill, what danger ſo euer ſeeme to enſue vponupon it, and he will not be alured by any reward to commit ſinne. In what meaſure the feare of God hath ſeaſoned the hart, in the ſame meaſure it will worke this departing from ſinne: as we ſee it plainely proued by the example of the three children. The caſe ſtoode thus with them, that either they muſt bow to the filthie idoll which was before them, or burne in that flaming fornace, which was prepared for him that would not; either they muſt purchaſe and procure the wrath of God, or ſuffer the wrath & diſpleaſure of Nabuchadnezer, but hauing the feare of God within them, it gaue them courage and boldneſſe, that they feared not Nabuchadnezers threatning and power, but ſtoode reſolute for the cauſe of God, and ſhewed the King plainely that they would not diſhonor God, to pleaſe him, or for his anger; if god would they knew that he could deliuer them, if he would not yet this they let him know, that they would not incurre Gods anger, and danger of euerlaſting death, for feare of any bodily death. But on the contrary ſide, ſo farre as any man hath not the feare of God, but feares man more then God, then they will vponupon eueryevery occaſion runne to euill, as if one be in ſome fault, that he thinkes he ſhall be puniſhed for it, then he will help himſelfe by lying, and thinkes that he hath made a very p. 25good ſhift, if he can eſcape by that meanes, this is now to make man a god, and god an Idoll, when one will ſeeke to make the face of man milde and gentle, by making gods face angry & frowning. So thoſe that when they be in diſtreſſe and in ſome neede by pouertie, will venture to help themſelues by breaking gods ſaboth, & taking time from his worſhip to labour for their owne gaine: this is plaine, that they feare the feare of the wicked, and doe not make God their dread, for if they did, it is moſt ſure, they would depart from euill. So he that feareth god, no hope of promotion or outward benefit can make him conſent to wickedneſſe; as Ioſeph might in likelihood hauehave ben a great gainer, and gotten much promotion, by yelding to the wicked and filthie allurements of his miſtreſſe: yet he would not giuegive the leaſt mark of conſenting, becauſe he was afrayde to ſinne againſt god. So in Iſa. 51. 12. Who art thou that feareſt mortall man, that muſt be giuen to the wormes, and forgetteſt thy God that did ſpread out the heauens. The great feare of mans power ariſeth from the forgetting of gods free power. When one is in ſuch a terrour of man that is but duſt, and cannot defend himſelfe againſt the wormes, but they ſhall creepe in his bowells and eate vp his hart, will he nill he, it comes from hence that one doth quite forget that there is ſuch a God as was able to make heauen and earth of nothing, and that hath fearefull judgements layde vp for ſinners, and then indeed he feares man, and then he will ſinne if he bid him, and rather be ſo ſeruile to his maſter and ſuperiour, as to breake Gods law, then to beare his anger and chiding or correction, and if man bid▪ him doe any thing, he will doe it, though God bid him doe the contrarie. Therefore in the Reuel. when he reckons vp a great rable of reprobates, and the whole hoſt of damned ſinners, he puts the fearefull in the verie forefront of them, and makes them the captaines & ring-leaders of all the reſt, thoſe which be fearefull & not fearefull; that be not fearfull to diſpleaſe God & breake his law, but herein they be audacious and impudent, but for any good ſeruice of God, they be afrayde to doe it. They be afraid to keepe the ſaboth, or goe to heare ſermons, leaſt they ſhould be accounted to preciſe: they will not ſerue God, leaſt their old acquaintance and friends ſhould forſake them, & leaſt their neighbours ſhould mock & laugh at them; they feare leaſt they ſhould be jeſted at. This daſtardlineſſe and coldneſſe to doe good, but courage and readineſſe to doe ill, that if men doe but hold vp the finger, and the baſeſt and moſt abject perſons in a country, doe but ſpeake a word or two, he may allure and perſwade them to drink & ſwill, and breake the ſabbath, and ſuch other filthie ſinnes which they hauehave promiſed to forſake, and God hath threatned to puniſh; ſhewes plainely, that they be voide of the true feare of God.

The third and laſt note of the true feare of God is, to delight in Gods commandements, to walke in his wayes, as he ſaith, Bleſſed is the man that feareth God, and delighteth greatly in his commandements. He that hath no delight to walk in gods waies, but in his owne, & hath all the pleaſure in talking of his owne commoditie and profit, not of Gods lawes: as though himſelfe were the god to be ſerued, and luſt had the ſoueraintie and command of his hart and not God; ſuch an one hath not the feare of God, but if one delight to conferre of gods law, and take his greateſt pleaſure in ſpeaking and thinking of Gods commandements, ſuch an one may conclude with him ſelfe aſſuredly, that he hath that feare of God in his hart, which will keepe him to euerlaſting life, ſo long as hee keepes and embraceth it.

Hence then the beſt man in this world may learne to confeſſe his owne weakneſſe, and to acknowledge the wants and defects of this feare of God; for that ſo much feare of death and of pouertie, and of diſgrace, and of men, ſhewes a great emptineſſe of the feare of God. This trembling at mens thratnings ſo much, & at gods threatnings ſo little, that is in all men by nature, the great feare of looſing earthly things, and little feare to looſe heauenly things, the much delight we hauehave in matters of this world, and little delight in the law of God, teſtifies to our faces, & ſhewes plainely that we hauehave but a verie p. 26little ſparke of the true feare of God, thoſe which hauehave moſt of it. Theſe wants we muſt ſee and confeſſe, and runne vntounto Chriſt Ieſus that made a perfect and abſolute ſatisfaction, that he might ſupply our imperfections, and then of his fulneſſe we ſhall hauehave enough to fulfill that wherin our ſelues came ſhort.

Thus much of the true & holy feare that God commands, ſuch a feare as being joyned with louelove and proceding from it, makes vsus louelove him more, and more obey him.

The next and laſt dutie commanded in this firſt commandement, is to truſt in God with all our harts, to put our full confidence, and relie wholy vponupon him, and him alone.

This is commanded. Prou. 3. 5. Truſt on God, with all thine heart, and leane not to thine owne wiſedome. Though thine owne reaſon tell thee, now that I hauehave great proſperity, and the vvorld at will, I ſhall bee ſafe, yet truſt not to that, but make God thine onelyonly ſtay. So Iere. 17. 7. Bleſſed is that man that truſts in God, and makes him his ſtay, for hee ſhall be like the tree planted by the water ſide. Hee ſhewes that hee that truſts in God, ſhall be bleſſed of God, ſo that he ſhall be ſtill in a floriſhng eſtate, vvhat euer heat, j. ſtirres or alterations and changes others feele, hee ſhall bee well ſtill, for he ſhall be alwaies fruitfull, and indeede this is the onelyonly happineſſe of a chriſtian to bee fruitfull in good workes, and this is the miſerie of all miſeries, to be barren in good workes, that pincheth his hart, & is as a ſcorching heat indeed, but ſo long as one truſts in God, he ſhal be kept in the ſpring ſtill, it ſhal be no winter nor fal of the leafe; Faith makes a perpetuall ſpring time. So he ſaith in the Pſa. Truſt in God, and hee ſhall giuegive thee thine harts deſire, hee that would hauehave what he can wiſh or deſire, let him truſt in god, for this intitles him to all gods promiſes, yea it giues him intreſt to god himſelfe, and hauing him, he can want nothing. The meanes how we ſhall come to this truſt in god, is to meditate on his power, to know that he is able to help vsus, though we hauehave all the vvorld againſt vsus, and contrariwiſe that vnleſſe God doe help vsus, all the world, and all the helps in the world, ſhall bee no furtherance vntounto vsus. Then alſo to conſider his mercy, that hath deliuered other of his children, when they vvere in as great neceſsitie, and vvhen they vvere drunken with gall and vvormewood with ſore and grieuous afflictions, hee hath made them ſober vvith true comfort and conſolation. Theſe meditations often ariſing and nouriſhed in our harts, will bring vsus at length to leane to him, and build onelyonly vponupon him, that is the ſure and vnremoueable foundation.

The vſe of this is, to teach vsus to get this confidence and truſt in God, that ſo vvee may hauehave our harts deſire, and may alwaies flouriſh, that though heat come, though temptations and calamities befall vsus, and all things ſeemed to be tumbled and caſt vpſide downe, yet wee bee in ſafetie, for no man is hurt till vnbeleefe and diſtruſt hurt him, if the ſoule bee not hurt by vnbeleefe, all other things are ſo farre from hurting vsus, as that they ſhall do vsus great good. Now the markes wherby we may know that wee doe in deede, not in word onelyonly, truſt and relie vponupon God alone, are (that we may name ſome of them) theſe: firſt to vſe all good meanes faithfully to ſerue Gods prouidence, no man is more diligent in putting all good meanes in practiſe, then he that hath a moſt conſtant & firme faith in God. As we may ſee that in Iacob, hee had a promiſe that hee ſhould preuaile with men, ſith he had preuailed with God, and that hee ſhould not now bee called Iacob any more, one that takes men by the heele, but he ſhall be called Iſraell, one that ſo wreſtles with God, that preuailes with him. When Iacob receiued this promiſe, and did fully truſt in God for his deliuerance, yet hee was ſlacke in prouiding all things that might pacifie Eſau, nay who could hauehave vſed more wiſe and good meanes then he did, but ſtill honeſt meanes, for ſtraight he ſends him a preſent to aſſwage his wrath, and ſends them out all together, but ſets a diſtance twixt one and other, that ſo this pauſe might make him digeſt them the better, & his wrath might by little and little goe out, otherwiſe the flame might hauehave beene ſo great, that it would hauehave made him deuoured & conſumed all, if they had run to him all at once, and then hee bids them all to make legs, and doe obeyſance, and call him p. 27my Lord Eſau, in great wiſedome and diſcretion: for giuegive a couetous man wealth inough; and an ambitious man honour inough, and you may leade him whether ye will. So did Paul likewiſe, when God had promiſed him to beſtow vponupon him all that were in the ſhip, hee would not neglect the meanes, for when the marriners would craftily hauehave gotten them away, in the boat, he would not ſuffer it, but tels them, that if they went away, they ſhould bee all drowned, and ſo they ſhould indeed, for as God had appointed to ſaue all, ſo hee had appointed to ſaue them all together, and by thoſe meanes. So for our feeding, hee that would ſay, hee truſts that God would feede him, yet would not ſtirre his hand to put meat into his mouth, all men would ſay that hee counterfaited▪ for hee that truſts that God will feede him, will eate that meat which God hath appointed to feede him. So for that man which hopes for a crop, hee will not ſit at home and be idle, but hee that truſts that God will giuegive him a good harueſt, will vſe all meanes, he will plow, and ſowe his ground, & leaue nothing vndone, and he that vſeth this meanes in conſcience to God, ſhewes that he doth truſt in God. So for the ſoule, if you ſay I truſt God will giuegive mee euerlaſting life, and ſaue my ſoule, then you will pray, then you will heare the word, then you will meditate vponupon the word, and receiue the ſacraments; otherwiſe, if you will perſecute the miniſters of God, and bee troubleſome to thoſe that teach you, and care not at all to pray, or doe any ſuch thing, theſe words bee but winde, you doe not truſt that God vvill ſaue your ſoule, what euer brags you make. And in truth though there bee many among vsus that will ſay, they truſt to bee ſaued, as well as the proudeſt (as they that be proud themſelues, alwaies thinke that other men are proud) yet they doe but deceiue their owne harts, they hauehave no faith in God for their ſaluation, for if they had, they would pray, and confer, & meditate, & keepe themſelues vnſpotted of this wicked world, and doe other things which God hath appointed as meanes of ſaluation, and hath no more promiſed to ſaue any without them, then that any ſhould be fed without foode.

A ſecond note of this true confidence, is not to be diſcouraged, when vve vvant the meanes, as vvhen we hauehave them, we will not truſt on them, ſo vvhen vve want them, we vvill not be diſmaid, if we put our confidence in God, for the hart is neuer diſmaid till the hope bee gone, and if God bee our hope, then ſo long as he remaines, our comfort remaines. But this is the miſerable corruption of our nature, that if all theſe outward things be gone, then we ſit downe diſcontented and diſcouraged, and thinke that our caſe is deſperate, and vve are vndone, but if riches and outward matters flow in, and wee hauehave the world at will, then as the rich man in the goſple we ſay, though not in word yet in deede, Soule take thine eaſe, now thou haſt ſtore laid vp for many yeeres. And why vvould he giuegive his ſoule allowance to take it eaſe, not becauſe his hart vvas full of gods promiſes, for that had beene a good reaſon, and a ſound rejoycing: but becauſe his barnes were full of corne, and this vvas to vvithdraw his hart from God, for who euer promiſeth himſelfe more fafetie one whit for his vvealth, makes an idoll of his wealth, and ſets it in the roome of God.

Therfore Iob proues by this, that he did truſt in God, for he did not greatly reioyce in it wealth, hee was not verie glad that he had much gold, and many cattle and groundes, for he knew God did not louelove him one jott the better for all that, nor all his wealth could keepe one croſſe from him, or prolong his life one minute of an howre, and therfore he did not much reioyce to ſee theſe thinges come in by heapes, and ſo when all was gone, hee had ſoone made his accounts, God hath giuen, God hath taken, bleſſed be the name of the Lord, when I had them I was not the better, I did not truſt in them, and therfore now they are gone, I am not much vexed, it was no part of my greateſt happineſſe to hauehave them, nor is no part of my greateſt ſorrow that I hauehave ſo ſuddenly loſt them. But this our diſcouragement and whining and murmuring, when we want the meanes, ſhewes that we truſt not in God, but in them, for if we liue at Gods finding, who muſt prouide for vsus, no mans life conſiſteth in his riches ſaith Chriſt, if God bee p. 28our father and he muſt find vsus, why are we not content with his promiſe? what though he keepe thinges in his owne hand, becauſe we know not how to vſe them. But this is the matter we would be our owne gods as it were, & be at our own finding, & in this matter we be farre more fooliſh then our owne children, for they keepe no ſtirre, and doe not trouble them ſelues to think how ſhall I doe to bring the yeare about, how ſhall I get prouiſion for the next yeare? or what if ill weather come, and ſo many doubts, but they are merry and freſh, and thinke not of theſe matters, but make account that their fathers will ſee them prouided for, and will not ſuffer them to want any thing, and therfore when they neede they goe to them, and make account that all is well, & they ſhall hauehave it. And why ſhould not we do ſo to God, if we did in truth as we ſay we doe, account that hee is our father, and truſt vppon him, and giuegive but ſo much credit to him as our children doe to vsus, why ſhould not wee thinke our ſelues ſufficiently prouided for, if wee hauehave his promiſe, if wee could indeede come to make him our truſt, thus we ſhould vnloade our harts of much diſcontentment and diſquietneſſe, and liue farre more cheerfully, then now, by reaſon of our vnbeleefe and diſtruſt wee doe, or can doe.

The laſt ſigne to know whether we truſt in God or not, is to examine whether we ſeeke his louelove and fauour, for that vvhichwhich any man makes his truſt, that he doth moſt labour to obtaine. What doth any man ſpeake of moſt in the day, and thinke of moſt in the night, and ſeeke after moſt in all his life? If it be lucre? then hee truſtes in his lucre. So that man that placeth his happineſſe and ſeekes his felicitie onelie in pleaſure, he will moſt ſeeke and ſtriue to get his pleaſure, and is moſt vexed if it be taken from him. But if one truſt in God, then he would moſt labour to get the louelove & fauour of God, becauſe he knowes he can hauehave nothing from him ſelfe, or any other, but onelyonly from god; as in Pſ. 62. 11. 12. Hee ſets downe two cauſes why we muſt not truſt in man nor riches, that is, in any outward thing, for power belongs vntounto God, & merciemercy belonges vntounto God: All the men in the world, and all the riches in thee world, hauehave no power to helpe vsus, vnleſſe god put it in them, for all power is his owne, and ſo for merciemercy, there is no kindneſſe in any man or angell which they hauehave not from God, no man nor angell can ſhew vsus any kindneſſe, vnleſſe God giuegive them that kindneſſe, and if they doe, wee muſt confeſſe that it comes from him. Since then all power is reached from Gods hand, and all merciemercy is deriued from him, that nothing either can help vsus, or if it could, yet would help vsus, but ſo far as he puts both the power and will into it: therefore thoſe that beleeue this, cannot chooſe but ſeeke Gods fauour, for then they are aſſured that nothing can be able to hurt them; yea, God can make all things, ſo far as it is profitable, willing, and readie to doe them good.

So much concerning the firſt commandemēt, which ſhewes vsus whom we muſt worſhip, namely God, and wherin this worſhip conſiſteth, namely in a ſound knowledge of him, & from this knowledge, in louing and fearing and truſting in him, with all our hart and ſoule. Now followes the ſecond commandement.