his prey and a Lionesse robbed of her whelpes pointing at his fury to a tender mother comforting her childe and a pittifull father compassionating his owne bowels painting out his mercy Sometimes saying that he is dreadfull yet to be delighted in fearefull yet fauourable terrible euen to the Kings of the earth and yet tender carrying his children vpon Eagles wings farre and free from any danger as loth to haue them harmed as the Apple of his owne eye hurt A God of wrath with his Bow bent Arrowes ready and Weapons prepared and yet a Sun to solace a Shield to shelter those that are afflicted Truly therefore did the sweet singer of Israel concerning him warble vpon his Harpe Mercy and Truth are met together Righteousnesse and Peace haue kissed each other For this is demonstrated by his works of both Mercy and Iustice wheresoeuer for the place on whomsoeuer for the persons manifested For the place whether in Heauen Earth or Hell In Heauen the persisting of the good Angels the ioyes prepared there for these blessed Saints who yet continue in their fleshly Tabernacles and enioyed there by those happy euer happy soules who in him haue remoued from their earthly mansions resound his mercy In Heauen his thence expelling the backsliding Angels and excluding out the cursed crue blazon his Iustice for his retinue in Heauen abide in their created condition by his goodnesse his redeemed on earth are restored to their former farre firmer felicity through his grace and the hellish reprobates are for their disobedience left altogether frustrate of any hope of Heauens happinesse in his anger In earth the seating of Adam before his fall as Soueraigne Viceroy and Lord Lieutenant ouer all his other creatures in Paradise a place of pleasure ready and fully furnished with all things to satisfie the minde and sustaine the body after his fall the fatherly calling fauourable conuenting mild examining of him nay his prouiding euen publishing the remedy to redresse his ruines Adam not so much as dreaming of much lesse desiring least of all endeuoring any dictate his Clemency But the sharpe inflicted censure vpon the serpent perswading and our first parents perpetrating that Act of disobedience their then present and for euer after perpetuall exile so duly deserued from that place so greatly abused declare his seuerity In hell the worme of conscience gnawing the firie flame scorching darknesse molesting the eies howling and gnashing of teeth possessing the eares bitternesse and vnquenchable thirst offending the taste sulphurious stench infesting the smell endlesse easelesse remedilesse paines surprising the touch To conclude in one word what must be continued beyond all worlds and is not to be expressed by any words sorrow without solace mourning without melody grieuous pangs without the least gladding pleasure paint out his fury yet euen there this doth point at his fauour that hee might at this present more seuerely punish them seeing by an infinite Maiestie offended by an incomprehensible deity disobeyed an endlesse torment might duly be exacted an vnspeakable torture might iustly be inflicted as well for the greatnesse as the continuance of the punishment as soone as the transgression was committed In that then their miseries are not more nor their sufferings more vnsufferable as yet is extended mercy towards those who are altogether miserable so as if we consider the place the Lord is seene both in heauen earth and hell neither wholly depriued of pitty nor fully possessed with displeasure The same wee may note in him if we glance at the persons on whom his workes of Iustice and Mercy are executed whether we suruey their diuersity or Identity The persons diuersity the Lord being mercifull to one at that time when he is iust to another contrarily against one furious when to another he is fauourable Thus when his wrathfull power made way to his indignation vtterly to consume Sodome and Gomorrha Gen. 19. at the same instant his mercifull Prouidence found out a path safely to conuey Lot and his family In like manner when his mercy staied the furious waters of the Red sea Exod. 14. for deliuering his chosen Israel his rage burst out by the same waters ouer the banks of that mercy and drowned the Egyptians The Lord as the Sun withdrawing his presence and light from one Nation at the same season disperseth the comfort of his raies vpon another region and as the fire hath a diuers operation extending its heate to things of different qualities softning hard wax and hardning soft clay in the same moment yet herein the Creator exceeds these creatures that he workes diuersly vpon the same subiect being both iust and mercifull mercifull and iust vnto men considered in the Identitie of their persons where without respect of or relation to any other the same man is the obiect of his actions be he bad or good The bad haue children at their desire leaue their substance for their babes their Tabernacles doe prosper Iob 12.6 and they themselues are in safety who prouoke God their bellies are filled with his rich treasure their riches doe so increase Psal 37.4 and their wealth commeth on so fast in their life is such a seeming blisse and in their death no bands that they doe euen what they list they are rauished with delight passe their daies in iollity make feasts like Kings drinke their Wine in bowles and stretch their bulks vpon beds of Iuory in this to them is extended Gods fauour but either in that instant they are besotted with a forgetfulnesse of Gods mercies sacrificing to their owne nets and of others miseries not thinking of Hab. 1.16 or not caring for the affliction of Ioseph or they are in the same moment arested with a sudden feare as the rich man in the Gospell or they are presently attached with a senslesse despaire as Nabal or at the last howsoeuer long first they are summoned to a dreadfull sentence as Diues so that as truly said Salomon that long-experienced much-obseruing King Prou. 14.13 either in laughing their hearts are sorrowfull or their mirth doth end in mourning either their inward griefes are vshered with outward gladnesse or their temporall prosperity attended on with eternall misery the one whereof in them is a badge of Gods louing bounty the other the very cognizance of the Lords iust punishing equitie But doe the bad only beare the badges of mercy and misery is he not also as well a Lion as a Lambe to the good before in after their conuersion Yes surely Before their conuersion as they differ not from the wicked in vnworthinesse so neither are they altogether free from the signes and suffering of his wrath threatnings sounding in their eares hell gnawing on their soules iudgement seasing on them and theirs whereby they cannot but discerne him iust Yet in that he is so patient in waiting for so diligent in working of their conuersion Esa 65.2 spreading his hands out early and late towards
them who are as yet rebellious deluing and digging about Luc. 13.8 dunging pruining of those trees which as yet are fruitlesse presenting himselfe to them in loue who absent themselues from him in disloyalty intreating and wooing them whom as a father his sonnes he might command as a Soueraigne his subiects he might inioine or a Lord his vassals he might compell they cannot towards them not behold him mercifull before their conuersion Note now the Echo of my accent in resounding his mercy and iustice in the very moment of his childrens change then he lets them see themselues plunged in the deuouring sea of their sinnes fettered in the Giues of their transgressions seruants to the rigour of the Law subiect to eternall death and slaues to the vnsatiable tyranny of Satan which being seene with feare is felt with sorrow for hereby their consciences do awake awakening accuse accusing arraigne conuict condemne them of vnkindnesse to so good of rebellion to so great a God then their hearts boile with throbs the sire of remorse is kindled in their soules and the flames breake out at their mouthes or at least is signified to be there by their sighs for either the tongue or the heart in the tongues silence cryeth out with the leprous I am vncleane Len. 13.45 I am vncleane and with the Apostle Paul Rom. 7.20 Wretched man that I am who shall deliuer me from the body of this death Thus hee appeares vnto them in the shape of a terrible Lion but lest they bee circumuented or too much endangered hee presently binds vp these wounds stops and staies these dangerous issues tendreth them a plaister compacted of his owne mercies and his Sonnes merits a salue compounded of his bounty and their Sauiours bloud and withall so inlightneth their vnderstanding that they looking vpon his good pleasure apprehend a possibility of their pardon he appeares in the meeknesse of a lambe In that therefore hee brings them by the mouth of Hell to the gates of Heauen causing them to condemne themselues lest they should bee condemned with the world 1 Cor. 11.31 then offring them the meanes of their amendment the occasion of their better change when hee might iustly leaue them in their misery and passe by them weltring in their polluted bloud then reuealing to them his grace Ezech. 16.6 when hee might righteously conceale from them his goodnesse then presenting them with a pardon when hee might duly inflict vpon them punishment yet so as first the horrour of their sinnes must seise vpon their soules and the hainousnesse of their iniquities set vpon their consciences that deepe impression of their deserts which afterward can bee defaced by no power but his owne spirit hee is iust and mercifull mercifull and iust to the good in the very instant of their change neither is hee otherwise after their change and in the continuance of their conuersion For sinners hating their apparant holinesse and Satan enuying their prepared happinesse assault the Fortresse of their faith batter the Castle of their confidence vndermine the Bulwarkes of their obedience and deface the Towers of their conuersation all which being built and semented with the rubbish of old corruption admit many breaches the Lust of the flesh 1 Iohn 2.16 the lust of the eyes and the pride of life carnall pleasures coueted profits enchanting vanities are as deceiuing baites whereon their flesh as the little fish too often greedily feedeth and their corruption as Tinder with these sparkes of Hell are set on fire and thus becomming sinners they suffer being to corruption affected with crosses they are afflicted and tainted with pollution are touched with punishment There is the Lords iustice Yet in that they are infested lest they should be more infected in that their miseries are mixt with ioyes and moderated according to what they are able to beare in that their suffrings are seasoned with heauens salt and salued with an happy successe they either taken from their trials or their tribulation remoued from them in that grace in the midst of misery is preserued in them and glory notwithstanding all calamity is reserued for them is manifest his mercy Doe then the good after their conuersion feele outward sorrow when they perceiue inward solace and are they perplexed with outward crosses as well as replenished with inward comforts though they be euer seized of many graces doe they yet suffer many grieuances and is not the Lord euen to them iust and mercifull iust he is not freeing corruption from calamity mercifull he is not leauing tribulation in perplexity Thus it is demonstrated by his works of mercy and iustice whether we looke on the place where or the persons on whom they are executed that the Lord as well beares a knife to cut as brings a salue to cure and hath as well a heart to raise vp as a hand to cast downe Let vs now attempt to confirme the same by reason taken from those absurdities which must be granted if this bee denied whether wee consider him our selues or others In him his attributes or his office are disparaged The Attributes which should adde oyle to this Lampe and make the light of this truth shine more cleerely are his liberty his omnipotency his verity but his liberty is abridged his omnipotency obscured his verity falsified if either the mercy or the iustice of the Lord bee excluded his liberty is abridged For if wee say he is all mercy how is not his word controlled his will violently carried against it selfe with the inundations of the sinnes of men which not only in this world he must necessarily be content to winke at but also in the world to come willingly entertaine If he be all mercy those who are knowne to him to be branded in conscience to the Deuils to be marked in conuersation with the curse of hel must by him be acknowledged to haue right to and be made partakers of the blisse of Heauen On the contrary side if he be all Iustice how is not the same will of his enforced to leaue those hopelesse for whom hee had purposed to whom he hath promised happinesse If he had beene all Iustice he had left in the pawes of Satan that roaring deuouring Lion those who are redeemed by the precious bloud of his Sonne that immaculate Lambe Ioh. 3.8 The winde bloweth where it listeth and the winds Creator worketh as him liketh doing as saies the Prophet Dauid what pleaseth him in heauen and earth and in the depths which hee could not doe if he were not free Now confessing him to be free wee must acknowledge him to bee both iust and mercifull or else his liberty is abridged and besides a Cloud is cast ouer his power his Omnipotency is obscured seeing he must either suffer what he would not or not doe what he should Lib. 5. de ciu Dei cap. 10. Now Dicitur omnipotens faciendo quod vult non patiendo quod
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
strong City whereof Dauid is partaker but once in all his life as is very probable for this mercy in this manner was but once conferred seeing it is no where else in the same phrase remembred This then is a portion of Scripture euery word whereof hath his worth euery circumstance his weight and presenteth vnto our meditations Dauids gratitude Blessed be the Lord and the Lords great goodnesse towards him He hath shewed me his maruellous kindnesse in a strong City In dilating of both which though we may perfectly discouer the branches before we can discerne the tree yet we know that the roote and bole is in respect of time before the branches and when we perceiue the effect and consequence we must needs presuppose a preceding cause So howsoeuer Dauids thankfulnesse be the first expressed yet it must needs be granted that the Lords kindnesse was the first extended and therefore without preiudice to that order which is here vsed in the expressing of both these acts for my more methodicall proceeding and your better profiting Let the Lords kindnesse be the first subiect of my speech and the first obiect of your attentions because it was the first in action For first the Lord shewed his kindnesse and then Dauid testified his Thankfulnesse In the Lords kindnesse obserue three circumstances First the Agent He. Secondly the Act what this He did He shewed Thirdly the acts obiect what he shewed kindnesse First of the agent He that is the Lord here is the first court of the Temple wherein I no sooner set my foot but on the sudden so rare a Maiesty is vnueiled in my sight as my minde is amazed and my feet so fettered that I cannot moue till I glance at the properties of that glorious Person on whom if we cast our eyes wee may behold in him not onely the winter of sharpe seuerity but also the summer of cheering clemency Wee may see as well a dimple in his cheeke cheerefully fauoring as a wrinckle in his brow seuerely frowning For this He though he had before smitten as a Foe yet now doth he smile as a Father This He hauing drawne a foggy veile ouer his face shewed a cloudy countenance and yet remouing that veile againe manifesteth a gracious looke This He now altogether refresheth Dauids languishing spirits with a comfortable calme who a little before had almost ouerturned his soule with a tempestuous storme For he said in his sudden apprehension of his danger wherein he iustly was through his sinne I am cast out of thy sight Vers 22. So that in the Lord are indifferently seated as in their proper subiect two different properties Mercy and Iustice and by him are indifferently executed two diuers workes Seuerity and Clemency As is partly shadowed in the creatures plainly shewed in the sacred Scriptures by his workes demonstrated in reason may bee confirmed by all must be confessed Shadowed in the creatures Thinke not much by things created to learne the knowledge of their Creator For Praesentem narrat quaelibet herba Dâ—um Euery plant represents Gods presence There is no creature though most contemptible but either his vnsearchable wisdome or his vnresistable power or the all-warming Sunne of his goodnesse or the all-seeing eye of his prouidence One or other of his ineffable properties is lesse or more shadowed in it And as we may finde the Fountaine by the Riuer and the Spring by the Streame so wee may attaine at the least a glance at and see with Moses the hinder parts of the Lord by his workes For the inuisible things of God from the creation of the world are cleerely seene being vnderstood by the things that are made euen his eternall power and Godhead as Saint Paul affirmeth Rom. 1.20 And therefore aptly is Seculum called Speculum this worlds Globe termed a looking-glasse And not without cause doth Iob send vs to the senselesse creatures to learne our lessons concerning him Ch. 12. ver 7 8. Aske saith he the beasts and they shall teach thee and the Fowles of the Heauen and they shall tell vnto thee or speake to the earth and it shall shew thee or the fishes of the Sea and they shall declare vnto thee euen this amongst other that as the Lion hath his paw to imprison his voice to terrifie and his teeth to teare his prey yet withall commiserateth the woes of the prostrate and suffereth no rauenous beast to touch that which he hath vndertaken to protect So the Lion of the Tribe of Iuda can as well encounter his foes with terrour Reu. 5.5 as entertaine his friends in fauour As the Eagle hath his talents to strike and his wings to shadow so the Lord hath his threats to chastise and his fauours to encourage As the Leopard hath comely spots to delight as well as a crooked countenance to affright and as whom the beautifull skinne of the Panther allureth to fancy his speed and cruell pursuit admonisheth to feare so the Lord hath a terrible countenance to beget a dread of his might and varietie of mercies to breed a delight in his Maiesty and whomsoeuer the beames of his bounty cannot warme in affection the flames of his fury shall pursue to destruction But if the creatures be not sufficient trumpeters of this truth because they in part doe only shadow it let vs heare the sacred Scriptures as Heauens Heralds proclaiming it as vndeniable for they plainly shew it Sometimes drawing our eyes to view the Lord seated on a white Iuory Throne of Maiesty with eyes sparkling forth nothing but signes of fauour with a tongue pronouncing words of comfort to raise vp the deiected soule and refresh the wearied spirit with lips divulging promises in their due time certainly to be performed to confirme the wauering mind and make resolute the inconstant and vnresolued man with armes stretched out ready to imbrace those that in reuerence approach vnto him and with a countenance assuring the freenesse of his grace and the firmnesse of his goodnesse somtimes descending from his Throne of excellency to examine the truth of transgressions cry and see the sinnes of man before he strike as a mercifull Iudge vnwilling to condemne the accused till the euidence be too cleere against him and loth to put the sword of Iustice into the Executioners hand till the prisoners fault be palpably proued but on the contrary when the clamour of impiety is iustly apparant and punishment is declared to be sinnes desert they present him exalted on a sable seat and set vpon wraths tribunall eyes darting out flames of fury mouth threatning certaine misery hands casting downe fire and brimstone storme and tempest and a countenance menacing the furiousnesse of his wrath and the fulnesse of the disobedients woe Somtimes they call him a consuming fire Heb. 12.29 Psal 31.3 to imply the greatnes of his displeasure and a Fortresse to decipher the firmnesse of his fauour Somtimes they compare him to a Lion roaring for
non vult saies Saint Augustine To doe what he will paints out Omnipotency to suffer what hee will not points at impotency Take away his iustice and he must suffer the blaspheming of his name the violating of his lawes the contempt of his commands without all remedy An earthly Commander shall reuenge the least offered indignity and Heauens Creator shall not be able to redresse but must endure the highest the most hainous blasphemy Take away his mercy a worldly Monarch shall aduance his Fauorite a meane Lord exalt a well deseruing seruant a poore father gratifie a truly obedient sonne but he by whom Princes reigne shall not conferre dignity on those in whom his soule delighteth nor the Lord of Lords reward his seruants diligence nor the Father of all that is called Father in heauen or earth countenance his Childs obedience Take away iustice hee who fetters the Nobles in linkes of iron and breaks in peeces the Princes of the earth as a Potters vessell shall himselfe be linked in the chaines of impiety because he cannot punish iniquity Take away mercy he who moueth mans heart to pitty openeth mens eares to attend strengtheneth mans hands to aid them who are in misery shall haue his owne heart so benummed that he cannot commiserate his owne eares so shut that he cannot heare and his owne arme so shortned that he cannot reach them who are in calamitie But there is no Lord which liues not vnder his law either obeying what he enioyneth or enduring what he inflicteth There is no honour or dishonour but is receiued from his hand either as a gratious signe of his loue or as the deserued successe of disloyalty which he disposeth as powerfully without resistance as freely without respect Is he then destitute of either Iustice or Mercy far be that conceit from our cogitations for it is the falsifying of his verity both in his promises and in his threatnings His gratious promises are as Sugar sweetning euery suffering as hony delighting euery Sinne-distempered taste as Triacle driuing corruption from the soule as Goats bloud softning an Adamantine heart his gratious promises giue a Supersedeas against the band of Law proclaime a writ of priuiledge from the Arrest of death and sue out a Writ of Error to reuerse the doome of condemnation passed against sin in the court of conscience Yet let this be granted that God is only iust and not mercifull the minde cannot but conceiue the vnderstanding must needs assume and reason will necessarily conclude that all his faire promises are but bare pretences Sinne and Despaire sitting at the helme Contrarily threatnings are the terror of the Soule the trouble of the thoughts the awakening of the drowsie threatnings turne Sendall into Sackloth cast crownes of gold downe among the dust and aduance dust as a more golden ornament for the head Threatnings as bitter potions purge the superfluous humors of impietie and as fire the wax prepareth the heart to receiue the impression of Gods spirit yet if God bee wholly mercifull and not iust will not the soule surmise them to bee clouds without raine Scorpions without stings and lesse to be feared than a thunderclap in another horizon security and presumption hoising the sayles But now though heauen and earth shall passe though the glorious Fabricke of the worlds Globe shall be wrapped together as a Scrole yet not one tittle of his word shall faile what hee promised in mercy shall be performed in clemency and what hee threatned in iustice shall bee executed in seueritie the freenesse of his will the greatnesse of his power the certainty of his truth his libertie omnipotency verity all and euery of them iointly and seuerally doe conuince that the Lord as well holds out the blacke Ensigne of war as the White colours of peace Or else to come to his office how should he bee Iudge of all the world There are three properties in a Iudge which should be as inseparable to him as heat is to the fire moisture to the aire drinesse to the earth coldnesse to the water that he Heare indifferently Examine diligently determine vnpartially which proper duties cannot be performed if either seuerity be swallowed vp of clemency or clemency choaked with seuerity Now howsoeuer God seeing the hearts and reines discerning the secretest thoughts and intentions to whom all things are naked needes not to listen listening to labour by due sifting to winnow out the truth yet in passing sentence he is to deale vnpartially Shall the Iudge of the world not doe right and yet when the Sheepe and Goats Wolues and Lambes the Children of light and imps of darknesse those who beare on their soules his owne stampe and those on whose hearts Satan may see the writing of his owne hand shall stand before him to heare their seuerall doomes being all mercy hee must absolue the wicked and beâ—ng all Iustice he cannot saue the godly and so he must necessarily passe a partiall and vnrighteous iudgement who is holy in all his waies and righteous in all his workes Iust when hee speaketh and pure when he iudgeth whom neither malice can iustly maligne nor Error shall euer bee able to blemish with absurdity neither in regard of his office or his attributes wherewith Satan would inueigle vs by blinding our minde with this misconceit that the Lord is either onely mercifull to cause presumption or only Iust to enforce despaire But if he were only iust and not mercifull the first Adam had either not sinned or hauing sinned had continued in vanity if only mercifull and not iust the second Adam had either not died or died in vaine If hee were not a God of anger feare were vnnecessarie If not a God of fauour faith a fancy our tribulations should be endlesse if he only frowning our sufferings fruitlesse if not fauourable What wipes our teares from our eies puts them in his bottle registers them in his booke not his mercy What heares the sighes of the soule the groaning of the spirit and the crying of the heart not his mercy What preserues our hands from acting our eies from beholding our feet from following vanitie not his mercy Mercy is the marke whereat our mourning aimeth Mercy is the limit where our sorrow boundeth Mercy is that Ocean where our misery endeth To no purpose should we grieue if the Lord were not good to no end should we sorrow if he were not gracious On the contrarie what is that in him which heareth our impieties the eares of his iustice What is that in him which espieth our vanities the eyes of his iustice What is that in him which punisheth our iniquities the hand of his iustice To no effect should we feare spirituall death if he be not righteous in vaine should wee flye from eternall danger if he be not rigorous If he were not both iust and mercifull mercifull and iust caution to preuent sinne were a needlesse care care to perfect sanctity an vnnecessary corasiue either of
corporall worke foules and bodies no more willing to yeeld him the least holy affections than dead men are able to perfect the most honourable action Freely then he loued vs in that he died for vs and quickned vs by his spirit when we were sinners and dead in trespasses so that we could not loue him in regard of our degeneration Let vs now see the freenesse of his loue towards vs when wee could not loue him in regard of generation We had not then receiued being when Gods loue tovvards vs had receiued a beginning our soules were then vnbreathed our bodies then vnframed when our soules and bodies were by him affected When this glorious structure laid on nay in the earth when our goodliest building was only clay when our houses had no hands as Keepers to tremble Eccles 12.3 nor teeth as grinders to cease nor eies as Windowes to looke out at nor mouth as the doore to be shut nor iawe bones to sound in the grinding nor arteries or eares as the daughters of speech and singing to be abased no marrow or sinewes as siluer cord to be lessened nor the braines Tunicle as a golden Ewer to be broken nor any Veine as a Pitcher wherein the bloud is contained to be broken at the Liuer as the Well nor the head which turnes as a Wheele to be broken at the heart whence as out of a Cisterne all the powers of life are drawne nor the body which was raised out of the dust nor the Spirit which came from God before any of these were to be found we were interested in Gods fauour the earth was created for our habitation the creatures appointed for our vse in Gods loue before euer either we beheld the Light or the Light was brought out of darknesse or darknesse was vpon the face of the deepe Gen. 1.2 Loue is one of the affections and affections are seated in the heart the heart is placed in the midst of the body but neither could the body conteine the heart nor the heart cast affection nor the affection be carried in the chariot of Loue till loue affection hart and body had a being If then the Lords fauour was set vpon vs before any of these were sited in vs it is cleerer than the Sunnes brightnesse when the cleerenesse of the skie giues freest liberty to his rayes in the midst of the Hemisphere that we could not loue him when he loued vs because we were not when the eies of his excellency did sparkle the flame of his affections towards vs and therefore he louing vs before we loued him nay when we as enemies would not as sinners and dead men in respect of degeneration and without being in respect of generation could not loue him I appeale to the testimony of euery conscience if he loued not freely And seeing we must confesse he loued freely we may conceit he loued fully For in euery part of the body in euery power of the soule is imprinted the character of his fauour Is the eie at any time restrained from beholding vanitie it is a signe of his loue Is the mouth at any instant shut that it speaketh not blasphemy it is a token of his care Is the eare at any season stopt from hearing calumny it is an emblem of his mercy Is the foot staied vpon any occasion from following impietie oppression and cruelty it is the ensigne of his goodnesse His loue enlightneth the vnderstanding His loue rectifieth the Iudgement His loue ordereth the affections and his loue directeth the will Such a Sunne is the Lord to vs that there is no cranny of the heart but his rayes doe enter entring enlighten enlightning informe the minde reforme the manners and conforme the whole man to religious courses Childhood claimes a part in his loue Youth challengeth a portion in his fauour and Age hath not the least interest in his mercy He pardoneth sins fully accepteth vs in Christ fully receiued vs to himselfe fully will glorifie vs sully needs then he must loue vs fully which hee could not doe if hee loued not firmely for then there should be with him mutability Jam. 1.17 with whom there is neither colour nor shadow of changing Loue in electing vs before all time was the beginning if I may attribute beginning to that which is without all beginning Loue in redeeming vs in his appointed time was the continuing Loue in glorifying vs beyond all time shal be the consummating of our felicity all which trumpet out the firmnesse of it That friendship is not firme which is desisted that fauour is not faithfull which is not continued that faith not constant which is violated Cancell the euidence of his Couenant falsifie the truth of his promises stop the Fountaine of his mercies towards vs how shall he be the finisher of our saluation Heb. 12.2 Though this Ocean be dispersed into many chanels it suffers no diminution though this Sunne bee extended into many climates it admits no diuision though this gold bee transported into many countries it is free from alteration so strong as labour cannot weaken it so solid as vse cannot weare it so rich a treasury as time it selfe cannot wast it It followed Ioseph in his brethrens hatred Gen. 37. attended on him among the Madianites ver 39. houered ouer him in the Prison ver 40. honoured him in Pharohs Court ver 41. If Israel trauell from one Nation to another people Psa 105.13 14. Gods loue suffered no man to doe them wrong and rather than they shall bee vnregarded Kings shall be rebuked Contrarieties are combined for the good of vs if we bee within his loues compasse what prosperity promiseth aduersity bringeth and what is denyed by calamity is not yeelded by temporall felicity loue seeking in all things alike our good and keeping vs alwaies at one with our God so as neither death Rom. 8.38 39. nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from his loue which is in Iesus Christ our Lord. How are not our hearts as the thirsty ground greatly desiring and our bowels troubled within vs till we finde them filled with a loue of his Maiesty who is louely in himselfe louing towards vs seeing we yeeld vnto him no more than his due as good and render him our only duty as God The Heauens speake vnto the earth the earth cals vnto the waters the waters crie vnto the aire all of these summon euery one of their inhabitants to proclaime vnto man that God is onely his and nothing so properly his owne as is the Lord being his portion for euer if we be hungry Psal 73.26 he is bread for vs if we be thirsty he is water to quench it if we be in darknesse he is light if we be sicke he is our Physitian if we be blinde he is seeing though
wee be deafe hee is hearing though wee be lame he is walking though we be weak he is strong to foresee to attend to prouide and to prosecute whatsoeuer may perfect our good or preuent our euill insomuch as euery one of vs may truly say with the Prophet Dauid Psal 73.26 Thou art my lot and inheritance the strength of my heart and saluation of my soule Let the Fish challenge the waters for their due the beasts claime the earth for their possession the Fowles the aire for their interest and the glorious Angels the Heauens for their habitation 1 Cor. 3.22 23. yet being Christs and Christ Gods in him all are ours he being to vs all in all Psa 73.24 Counsell to aduise vs wisdome to direct vs righteousnesse to acquit vs sanctification to cleanse vs 2 Cor. 1.30 redemption to free vs and a King to receiue vs into glory so as euery one of vs may well say with the sweet singer of Israel Psal 73.25 Whom haue I in Heauen but thee and here is nothing in earth that I desire besides thee And therefore to be admired admiring to bee loued of vs in duty who did first giue vs birth and being protecting vs against all dangers preseruing vs in all perils prouiding for vs in all wants resoluing vs in all doubts comforting vs in all discontents in a word causing all things euen all things though in nature of contrariety Rom. 8.28 to worke together and shake hands in amity for our good if as we ought we loue him who is our God which duty how should we deny vnto him if wee consider the dignity of it which appeareth in the Lords approbation acceptation and remuneration of it esteeming it highly else would he not inioyne so strictly and inculcate it so frequently strictly he enioynes it Deut. 6.5 for there is no part of any heart but must harbour it no parcell of any soule but must solace in it nor no portion of any ones mind must be missing to it nor the least mite of any ones might must be deteined from it vnto this Ocean as well the little streames as the greatest Riuers must pay their tribute vnto this Sea as well the smallest torrents as the largest chanels must send their presents so strictly it is commanded and the more strictly in that it is so often called for called for by the Law called for by the Gospell That which a father perceiuing through his age that death approcheth doth most counsell his children either by way of admonition or exhortation to shunne or follow the experience of his yeeres and his haires grauity doe seale the necessity of it to them and signifie especially if he often repeat it how worthily it is conceited of by him Moses in diuers messages from the Lord either by way of precept or explanation either exhorting or disswading either commanding or commenting vpon his former lawes or louing fauours often plainly presseth this duty as the Lords due and the peoples debt Often doth our Sauiour Christ and his Apostles propound it as a grace most excellent decipher it as a vertue most orient paint it out as a duty most pleasant in it selfe pleasing vnto nay the very pleasing of God and that in so high a degree as he graciously accepts it for in the Word that infallible Truth they imply that the affecting of his Maiestie in his account is the acting of his command and the fixing vpon him our loue is the fulfilling of the whole Law Mat. 22. Gal. 2. As he esteemes it highly accepts it heartily so doth he recompence it manifoldly with temporall spirituall and eternall blessings As for temporall without raine the earth is as brasse the ground as iron but to those that loue him hee that is faithfull cannot either deceiue or be deceiued he who is truth and cannot faile he who is wisdome and cannot erre hath promised that he will giue them raine Deut. 11.13 14. there 's a blessing in due time there 's the greatnesse of the blessing euen the first and the latter raine that is in the seed time and towards Haruest to this end that vnlesse they wilfully contemne his offred blessings of plenty and obstinately draw vpon their owne heads a curse of scarcity they may gather in their wheat their wine and their oile Corne without raine could not grow ripe and through raine vnseasonably falling we could not reape to haue it then is a blessing to want it a curse and to haue it out of season is rather a curse than a blessing In his giuing it then to them that loue him in due season lies the sweetnesse and marrow of the blessing but though the grapes be pressed and the wine sugred in the cup yet may a man bee depriued of it at the lip as was Ancaeus from whence arose that Adage Eras Adag chil 1. ceat 5. Multa cadunt inter calicem supremaque labra though a man bee in full expectation to reape 2 Sam. 14.30 yet a reuengefull Absolom may send to burne vp the fields of Ioab when his Corne is ripe and Samson by his Foxes frustrate the hope of the Philistins Jud. 15.5 hindring their fruitfull haruest Psal 128.2 but those that loue the Lord shall enioy the fruit of their labours and eat the labours of their hands No politike Achitophel no malicious Absolom no enuious Samson shal disappoint them their enemies must be cast out before them and their borders much inlarged and because all these may be enioyed and yet we not ioyned with him to this temporall hee addes spirituall blessings and such whereby we may perceiue him to be ours and vnited to vs in the bonds of loue And lest strangenesse in association should beget a strangenesse in his our mutuall affections lest discontinuance of communion should breed a dislike or disunion in opinion or lest want of societie should worke the violation of amity Christ promiseth that both his Father and He will descend from their glorious Thrones and Seats of Maiestie Iohn 1â— 29. and come vnto him that loueth him and make not as guests whose stay is momentary but as dwellers and Masters of the Mansion their abode with him to whom it is impossible that any spirituall blessing should be absent where the Author of all spirituall grace is present Can that field be vnrefreshed where a springing fountaine remaineth or can waters be wanting where is a liuing Well Heauenly graces necessarily there abound where the giuer of them abideth not for once but for euer for to those that loue him his blessings are eternall Many Conquerors doe enioy a crowne which is maintained attended with great care subiect to the greatest crosses nay the head which it adorneth many times is diuided from the body but he giues to them that loue him a Crowne of life Iam. 1.12 Many enioy the crowne but want power to possesse his Kingdome but
whereupon the Prophet Dauid perswadeth all the earth and all that dwell in the world to feare him Extraordinary acts imprint in men a reuerent awe to the Agent what our eare heareth our eye obserueth our iudgement apprehendeth to bee spoken seene or done and was not cast in our mould not portraied in our proportion not comprehensible in our iudgements leaueth in the heart a seale of an admiring reuerence and reuerent admiration Ieremy who with Iohn Baptist participated of the same manner of calling to their seuerall functions in contemplation of the Lords great power with whom none is to be compared seemes to bee peremptory and concludeth with a none-excepting-question-answering admiration Jer. 10.7 Who would not feare thee O King of nations Why did you Exod. 14.31 yee people of Israel yeeld such reuerence vnto the Lord testifie such feare of his name manifest such a we in his Worship Oh you that now liue would yee know the ground and cause of our fearing him The Mountaines which did hinder our passage were cast downe by the Lords power the Vallies which threatned our contempt were filled vp by his working the mighty men in Aegypt were discouraged and the meane ones were afraid by his might his power turned their waters into bloud so as they wanted to quench their thirst his power brought Frogs ouer all their land euen into their Kings houses odious to their choisest sights his power turned dust to Lice abhorred of their daintiest touch his power corrupted the earth with swarmes of Flies offen siue to their sweetest smels his power sent a murraine amongst their cattel so as prouision was hindred his power by casting vp ashes brought scabs vpon all their skinnes so as their beauty was spoiled by his power the Heauens opened their windowes and sent forth haile and fire mingled together haile of the nature to quench fire and fire of the nature to dry vp haile so as whosoeuer was in the fields felt but neuer reported the violence of them his power brought Grashoppers so as their Fruit was deuoured his power brought darknesse so as the comfort of seeing conferring associating one with another was denied his power depriued of life their first borne Gen. 49.3 their might the beginning of their strength the excellency of their dignity the excellency of their power the hope of their succession the comfort of their yeeres and the staffe of their age so as they became like water spilt vpon the earth as vnprofitable for any vse as it is without expectation of being gathered his power diuided their waters set vs free and put them in fetters so as they could not passe stopped their breath and brought their confusion These seized O yee sonnes of men vpon our soules filled our apprehensions with admiration of that great God which hath so confounded their counsels ouerthrowne their deuices and preuailed against their power who did resist his will and plot our woe hinder his Word and determine our ruine that wee cannot but feare him Tell me O Pharaoh what hath thy greatnesse got thee Greatnesse without godlinesse is become thy griefe in what hath thy sorcery preuailed for thee it could neither salue thy sore nor procure thy succour what hath thy wisdome produced to thee it could neither warne thee nor warrant thee against these plagues what goodnesse haue thy gods granted they could neither prouide for thy good nor preuaile against his greatnesse whose most contemptible creatures haue beene his mighty army to subdue thy might Him will I feare whose hand thou hast felt him will I reuerence whose power hath curbed thy peruersnesse Can I consider the counsell of the wise by him turned to folly the strength of the potent by him turned to impotency the malice of the enuious turned to their owne mischiefe and not feare him Oh the power of his feare With it my soule is rauished through it my heart is enlarged by it my affections are inflamed with a desire of and a delight in it When I suruey his rare vnexpected vnthought of preseruation of those that feare him and confusion of those that are disobedient to him let the waters cease to drowne the fire to burne winds to blow seas to boile earth their solidity Heauens their glory sooner than I to forget or cease to feare him for what Dauid feares not seeing Vzzah strucke to death 2. Sam. 6.9 for comming vpon what colour soeuer without the limits of his owne calling my flesh trembleth for feare of thee and I am afraid of thy Iudgements which worke feare of thee in the heart of the very Heathen The people whom the King of Ashur after he had caried away the Israelites placed in Samaria 2. King 17.24 25 26 27. were slaine by Lions and the superstitious policy of his Princes would prouide a remedy and send of the Priests to worship God in their owne fashion according to former custome of that Nation who being now a commixed people ver 33 34. performed a diuided seruice and are said to feare God and yet not to feare him It was rotten at the core faulty at the heart they feared him as a negligent seruant doth his master to auoid displeasure not as an obedient sonne his father to discharge his duty we must not feare as a Slaue doth a Tyrant in dread of his law but as a faithful subiect doth a fauourable Soueraigne out of loue That is the feare of the Reprobate which in time of extremity driues them from him and causeth them to murmure when they are afflicted This the feare of his children which in time of misery drawes them to him and causeth them to magnifie him when they are corrected Whence it is sometimes taken for his whole worship and may thus bee discerned by the effects it worketh whether we consider God our selues or others In respect of God finde me prayer patience piety praise and you cannot faile of his feare Where true feare hath taken sure possession there is feruent frequent prayer as Eliphaz the Temanite truly affirmed how vnaptly soeuer he applide it to Iob Surely saith he thou hast cast off feare Iob. 15.4 and restrainest prayer before God Note how confidently he doth affirme it his heart his affection his reason his soule and spirit were so possessed with the truth of this that there is no restraining of praier where the feare of God is that hee takes them to be inseparable and iustly for feare being the beginning of wisdome Prou. 9.10 foreseeth the danger and preuenteth it by prayer presents a blessing and procures it by prayer reuealeth Gods pleasure and obtaineth ability to obey it by prayer There is no good which is not truly disciphered no euill which is not liuely delineated by feare the one whereof is obtained and the other auoyded only by prayer Be it that hee deferreth to grant the suites we make conferreth not his blessings which we neede or withdraweth not his hand which