â—salm 113.7 The Lord raiseth the needie out of the dust and lifteth up the poore out of the dung that hee may set him with the Princes even with the Princes of his people Wee might alledge many other examples and proofes out of Scripture but these are sufficient to proove our assertion It is an erronious and damnable opinion to hold that Kings come to the Crowne by fraud force or succession without the Divine providence and sacred decree for one haire of our head falleth not without the providence of God much more a thing of so great a consequence as the establishing of a King over the Provinces of a Kingdome and over so many millions of men that are bound to sweare obedience to him I say not onely that his comming to the Crowne is ordered by Gods generall providence but moreover that it is his speciall intention and designe that made him ascend the Throne Let vs hearken to the wisedome of GOD Prov. Chapter 8. c. after wee shall see if it be fraud force or succession which are the causes and wayes by the which they ascend unto that dignity By me saith Christ true God coessentiall with his Father under the name of that wisedome Kings raigne and Princes decree justice By me Princes rule and the Nobles and all the Iudges of the earth The Prophet Isaiah speaketh very pertinently and manifestly upon this subject Chap. 45.1 Thus saith the Lord unto Cyrus his anointed whose right hand I have holden to subdue nations before him therefore will I weaken the loynes of Kings and open the doores before him and the gates shall not be shut I will goe before thee and make the crâ—oked wayes streight I will breake the brasen doores and burst the iron barres I girded thee though thou hast not knowne me The Prophet Ieremiah Chap. 27. speaketh so openly that hee alone is sufficient to stop those prophane and seditious mouthes Thus saith the Lord of Hostes I have given all these lands into the hand of Nebuchadnezzar the King of Babel my servant and all nations shall serue him and his sonneâ— and his sonnes sonne and the nation and Kingdome which will not serue the same Nebuchadnezzar King of Babel and that put not their necke under the yâ—ake of the King of Babel the same nation will I visite saith the Lord with the sword and with the famine and with the pestilence therefore heare not your Prophets nor your Southsayers nor your dreamers nor your inchanters nor your Sorcerers which say unto you thus Ye shall not serue the King of Babel for they prophesie a lye unto you to cause you to goe farre from your land and that I should cast you out and you should perish but the nation that put their necks under the yoake of the King of Babel and serue him those will I let remaine still in their owne land saith the Lord and they shall occupie it and dwell therein Words worthy of a great and profound consideration and which totally desides and cuts off that question which we now have in hand for it is God himselfe that speaketh to his people that strictly chargeth them to obey the King of Babylon into whose hands he had delivered them and although hee was an Idolatrous and unfaithfull King yet they will obey him on paine of his curse and malediction what judgements what punishments should we much more cause to fall upon us if the least thought of rebellion or disobedience to the Lords anointed should enter into our mindes if we were not perfectly obedient to Kings who are good faithfull and zealous to further the glory of God if our hearts and our mouthes be not alwayes filled with prayers and vowes dâ—dicated to their service But to the end that imitating Hercules wee may clense sweepe cleane this Augean stable wee will answere to that objection propounded touching Nimrod who hath been the first King of the earth who say they hath attained to the crowne by force and by violence words which we finde not in the Scripture but contrarily we read Genes 10.8 that Câ—sh begat Nimrod who began to be mighty in the earth hee was a mighty Hunter before the Lord. These words will never oblige us to conclude that hee hath raised himselfe violently but wee may more truely expound the wordes Hee was mighty before the Lord that is he was lifted up to greatnesse by the most High hee walked in his wayes and followed his ordinances and when Moses saith that he began to be mighty in the earth he meaneth that hee was more feared then his predecessours who were also Kings Priests and soveraigne Princes of their families For after the generall deluge which overflowed the whole earth men lived commonly five or sixe hundred yeares and so one of his posterity might see aboue a hundred thousand persons over whom he was Prince and soveraigne Monarch because there was then no other forme of government in the earth so we reade Genes 23. Chap. that the Hittites of whom Abraham asked a Sepulchre to bury Sara these I say called him a Prince of God or a most excellent Prince which hee clearely manifested at the overthrow of the five Kings which had beaten the King of Sodome had pillaged the Towne and carried away his Nephew Lot prisoner for at the rumour of these sorrowfull newes he armed three hundred and eighteene of his servants borne in his house and yet had no children Gen. 14. It is then in vaine to alledge that violence craft and hereditary succession are the onely meanes to attaine to Crownes for although some attaine to it by humane meanes and sometimes by dangerous wayes as Absalom who caused himselfe to be anointed King by expelling his Father as Abimelech by the death of 70 of his brethren upon the same stone yet for all these wayes to come to raigne are never brought to passe without a manifest fore-sight and providence of God permitting it sometimes to punish those peoples and sometimes for a punishment to the Kings that raigne over them yet whatsoever they be God commandeth us to obey and perfectly to honour them now cursed cursed be he that shall resist the will of God and that shall not obey his commaundements After we haue heard both Scripture and reason manifestly evincing the truth Let us now heare Saint Augustines opinion in this matter in his booke De civit Dei The cause saith he of the greatnesse of Empires is neither casuall nor fatall it commeth neither by chance nor by destinie By chance I understand saith he the things that happen we not being able to know the causes of them or that happen without any premeditated order of reason assisting their conception and birth By fatall things I understand as Pagans esteeme what happeneth without the will of God and men by the necessity of some particular order which opinion is greatly injurious to Gods divine providence but rather wee must certainely beleeve that Kingdomes
plenty wreathed with serpents they also give him wings with which he with incredible celerity flyes whether soever he is sent In this fable wee see a remarkable morall which is that it is a symbole of the Mercifull who quickly and without delay takes pitie of the miserie of others according to this axiome no lesse common then true Bis dat qui cito dat he giveth twice that giveth speedily Secondly he lives in all plâ—nty and abundance because that God blesseth him in all his goods as the Psalmist speaketh Hee hath given largely to the poore his righteousnesse remaineth for ever his horne shall be exalted in glory and he shall have whereof to lend all the dayes oâ— his life Psal. 112.9 Thâ— serpent useth once a yeare to cast off his skinne to assume another that thereby he may be more healthfull and faire so those who are mercifull leave and cast off their wealth and substance in favour of them that need it that so they may appeare faire in the eye of the most high give your almes and all things shall bee cleane vnto you putting off the old man But that we may walke in the sacred pathes of the holy Scripture let us compare Mercie to the Serpentine rod of Moses that faithfull servant of God for if this had done many miracles in Egypt that hath done as many wonders in the world If this was called the finger of God that is an excellent vertue that maketh us come neare to God but contrarily if the rod hath turned the waters into blood Mercie turneth the blood of wrath into the water of mildnesse and mansuetude If that hath caused darknesse this bringeth light if that wounds this cures In this they agree that as the one divided the red Sea to deliver the people from Pharaohs slavery so the other maketh us passe the red waters of Gods divine justice to shunne the devils seizing of us and to come to the Sanctuarie of caelestiall goodnesse according to the sense of the beatiâ—ude described in our Text Blessed are the mercifull for they shall obtain mercie O happy and infinitely glorious therefore shâ—ll those be that use mercie towards their afflicted brethren who open the bosome of liberality and reach out the hands of goodnesse and compassion to draw them to them there and thereby to shelter them from the miseries and calamities that compasse them about for when the soveraigne Iudge of our soules and bodies shâ—ll come to keepe his Assises when hee I say shall come accompanied with thousand millions of Angels who are the Heraulds and great Officers of his divine Iustice when heaven and earth shall shake before his face when all the elements and all the creatures together shall quake for feare in his presence when hee shall judge by an eternall decree the living and the dead among all the most grievous and notable reproaches whereuâ—to the wicked shall be subject that of cruelty shall be the most remarkable he will not then so much taxe them of having beene theeves drunkards murtherers fornicators as of not having beene piâ—tifull to the poore and needie Math. 25.42 Goe will he say ye cursed into everlasting fire prepared for the deuill and his angels for I was hungry and ye gave me not to â—ate I was thirstie and ye gave mâ— no drinke I was naked and you clothed me not I was in prison and ye visited me not But contrariwise hee will alter his voyce when speaking to his Elect with a sweet smiling and gracious coâ—ntenance hee will pronounce this favourable sentence of congratulation Math. 25.34 Come ye blessed of my Father possesse the inheritance prepared for you before the foundation of the world for I was â—ungrie and ye gave mee to eate I was thirstie and you gave mee drinke I was naked and you have cloathed mee I was in prison and you have visited mee The end and center of the law of God in the second Table is this Thou shalt love thy neighbours as thy selfe in these few words wee see all the offices all the duties and all the services which we owe to our neighbour to wit to love him as we love our selves for as no man is so unnaturall unlesse hee hath lost the use of reason and be ready to precipitate himselfe into despaire that would in his neede for his good refuse himselfe any thing that shâ—uld be in his power so likewise let us represent to our selues that our neighbour is our other selfe and that to refuse him any needfull thing yea not to prevent him in his wants and incommodiâ—ies is a sinne in him that is infected with it which makes him unworthy to be compared or placed among the Pagans and Infidels for they helpe one anoâ—her with all their might but with a great deale of reason and justice we may say â—hat he is farre worse then a brute beast for we may obserue and marke that those of thâ— same kinde helpe and succour one another As we read in Plinie that when a great and heavie Elephant is fallen being for his heavinesse not able to rise sâ—â—ing specially they have no joynts in their legges his fellowes doe then assemble and raise him up with their snowâ—s It is noted that when Stagges intend to swimme over some swift River they gather themsâ—lues together and because their heads laden with such great hornes would make them sinke they lay them on the hinder parts the one of the other and because the foremost hath no place to leane his upon every one in his turne supplieth that place and what should wee not doe although we had no naturall affection would not the very beasts accuse us of crâ—elty and barbarousnesse if being all to passe together the vast and deepe Ocean of this tempâ—stuous life in hope once to arrive in the delightfull Haven of salvation If I say feeling our heads laden with so many miseries imperfections and calamities we did not mercifully assist and ease one another and so wee should not accomplish the Apostles command saying Beare ye one anothers burthens that you may fulfill the law of Christ. St. Chrysostome with his golden mouth as his name importeth tells us in generall that all men represent unto us but one body whereof the greatest and most honourable are like thâ— braine the eyes the mouth and the eares and that so orderly according to their dignities they possesse and take their place and nevertheleâ—se there is so great an affinity betweene all thâ—se different members that they all helpe and succour one another the eye helpeth the foot and the foot serveth the eye the mouth is serviceable to the hand and the hand to the mouth and besides that experience teacheth us that if there be the least ach in the head the face becommeth pale the eyes often times flow with teares and all the other members participate of her paines according to the proverb Quando caput dolet caetera membra aolent If the foot chance to
against him nor shut thy hand â—rom thy poore brother but thou shalt open thine hand unto him and shalt lend him sufficient to sustaine his needs and wants and let it not grieve thine heart to give it unto him for because of this the Lord thy God shall blesse thee in all thy works and in all that thou puttest thine hand to And Prou. 28.27 Hee that giveth unto the poore shall not lacke but hee that hideth and shutteth his eyes from him shall have many cuâ—ses It is a wonder to see and behold the admirable effects and workes of the Almighty that which commonly makes those to abound in wealth that bestowe largely upon the poore like a good spring or fountaine which the more it is emptied the more it overflowes in the excellencie of her waters so the more the fâ—ithfull gives to the poore the more God sendeth his graces and blessings upon his wealth so that the almes which hee gives are like seede fallen into good ground which yeeldeth a hundred for one It is like a little piece of leaven among a great deale of dowe which raiseth and maketh it to encrease and therefore the Wiseman exhorteth us to give the first of our fruits to the poore and that the rest will make our Barnes to overflow with plenty and abundance The widdow of Sarephta 1 Kings 17. making a Cake for the Prophet Elijah with a little meale and some few drops of oyle which onely were left unto her in that extreame famine desiring rather to obey the Prophet then to satisfie her owne hunger and that of her owne sonne but how can we produce this example without admiring this her incomparable charity to see the love of her selfe the naturall affection shee bare to her deare onely and welbeloved child give place to the pittie and compassion shee had a Stranger for the Prophet asking her something to eate shee answered I have but a little oyle and a little meale which my sonne and I will eate and after wee shall die shewing unto us that the hopes of recovering any else-where would be vaiâ—e and yet mercie passeth through all these difficulties shee makes a Cake for the Prophet but where is the â—ecompence it followeth immediatly as the shadow the body that is that during that extreame famine shee wanted no meale and her oyle was never dried up Mercifull effects are commonly followed by those which are miraculous as we have already shewed and as we could yet more largely shew if wee did not feare to be too tedious but let us see how God delighteth so much in mercie that besides that hee rewardeth it in this world with many temporall blessings hee doth also showre downe on the mercifull his â—ternall and spirituall graces In the 29. Chapter of Ecclesiasticus Lay up thy treasure according to the commanâ—ement of the most high and it shall be more profitable to thee then gold shuâ— up mercie in thy Cabinets and it will draw thee out of all affliction the bounty of every one bâ—ing shut up in him aâ— in a purse shall conserue his grace as the apple of the eye and at the end will give the reward unto â—very one And Dan. 4. The Prophet speaketh thus to Nabuchadonosor the King Dan. 4.27 O King take my counsell breake off thy sinnes by iustice and thy iniquities by being mercifull unto the poore And Luke 11.41 Give almes of what you have and behold all things shall be cleane unto you But because many seeke precautions going about to practise the workes of charity I will give my opinion upon this matter that is that we must not be like Martha curious to bee informed of so many things but as Iesus Christ before whom there is no regard of persons but maketh his Sun equally to shine both on the just and on the unjust and maketh his raine to fall upon the good and bad the Sunne shineth as well upon mud and dirt as upon Roses on the valleyes as on the mountaines the raine falleth as well upon the rocks and sands as upon the good and fertile ground so the mercifull wheresoever he seeth any calamity he partaketh of it and applieth the beft remedie to it that possibly he can Intention is the levell and square wherewith all our actions are measured It is the rule to measure them the touchstone to know their value Havens and Harbours receive as well the broken and torne pieces of a shipwrack as a great and rich lading in a good vessell the earth which is the mother and cradle of all mortall men receiveth equally Lazarus and Dives Irus and Cyrus Diogenes and Alexander So the mercifull must alwayes propose this object to himselfe to obey Gods Commandement in assisting the poore and in comforting and consolating the afflicted without searching further if he be worthy or not of your compassions if it be his lazinesse or his folly that have made him miserable these things are not to be examined by you it belongeth to God to judge of it and to you to obey Gods holy ordinances Iesus Christ being here on earth exercised his charity on all those that asked it of him He fed severall times great multitudes Hee healed the sicke He made the lame walke the blinde see and that at the first request without further enquiring Mercie is the banke and haven of miserie if thou receive the unworthy after thou shalt entertaine the worthy Abraham making an Hospitall of his tent received therein all Strangers indifferently that came to him and in practising this courteous and bountifull hospitality hee received Angels into his house St. Paul Heb. 13. biddeth us forget not hospitality for some have lodged Angels not knowing it When thine enemie is hungry give him to eate and to him that asketh give saith Christ. Saint Math Chap. 4. The devill seeing that Christ was hungry asked him if hee were the Sonne of God you likewise when you see the poore languishing and starving at your doores succour him quickly and aske him not if he be the child of God if he be an honest man and worthy of your almes because that Christ saith Math. 10.41 He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward The good Tobias finding any ofhis brethren lying dead in the middest of the streetes used to rise from his bed and left his meales to come and burie him Lot stayeth very late at the gates of Sodome to receive and entertaine into his house poore Strangers yea defendeth them valiantly and lovingly against the Sodomites rage and violence From all these examples we must draw this wholesome doctrine That there is no vertue that makes us so conformable and delightfull to our heavenly Father as Mercie and therefore that wee beare not wrongfully the title of the sonnes of God let us extend our liberalities to the poore Let us give them cheerefully and without grudging or enquiring the first and best of our almes deedes let us
eyes as are these of Eagles who though soaring in the highest clowds doe neverthelesse see very plainely in the thickest bushes in the remotest furrowes of the farre distant field and which is most admirable is that her sight is so strong and powerfull that contrary to the nature and practise of other living creatures she can steddily behold and contemplate the Sunne without winking at all yea when shee is nearest him and standing on the highest branch of a tree planted on the top of the loftiest mountaine Now to appropriate this to our matter wee say That hee whose heart is incombred with the things of this world whose soule is ore-vayled with ambition with the clowds of vanity and vaine glory whose conscience is obscured and darkned with hatred envie and malice can never contemplate God nor see his face which is all the consolation all the joy and in a word the true center of our happinesse the fulnesse of all our felicity and the greatest delights which the faithfull can wish or desire But those that shall be carefull and diligent to keepe their soules pure and cleane from the filthinesse of sinne those like Eagles indeede alwayes soaring in heavenly and godly actions shall be perched and placed in the highest place of mount Syon from thence-forth ever to view the heavenly Sinne rising that beareth health in his rayes and wings to behold steddily and without winking the glistering and bright shining beames of the Sunne of righteousnesse without any feare of hurt being assured of his wonderfull favour manifested by his inviolable promises for he saith in our Text Blessed are the pure in heart for they shall see GOD. By this purity of heart we may understand the simplicity of our lives and actions and so this sentence Blessed are the pure in heart may be thus interpreted Blessed are those that walke simple in their actions whose heart is voyd of fraud and of any thoughts of iniquity whose tongue speakes nothing but the hearâ—s meaning that shunnes vanity and the glory of this world that so they may be perfectly glorious in that which is to come St Augustine lib. 1. de Serm Dom. is of this opinion because that as St Iohn saith 1. Epist. chap. 5. ver 19. The whole worldlyeth in wickedness and that the Apostles were to take men and to bring them to the way of salvation neiâ—her by craft noâ— by force but by meekenesse and simplicitie And therefore Christ sending through all the world to publish the Gospell of the Kingdome of heaven the redemption of captive sinners from the chaines and torments of hell and to preach openly the acceptable yeare of the Lord saith unto them Behold I send you forth as sheepe in the midst of Woolves be ye therefore wise as serpents and harmelesse and innocent as Doves as we read in the 10. Chap. of S. Math. ver 16. And in the same Gospell Chap. 6. ver 22. The light of the body is the â—ye if therefore thine eye be single thy whole body shall be full of light This so excellent vertue of meekenesse and simplicity hath alwayes beene hated of the world as being contrary to the vanity and folly of it and the high way to mount Sinai there to see God face to face as Moses who preferred the simplicity of a Shepheards crooke to the honours riches and preferments which hee might justly have expected in Pharaohs Court as being reputed his daughters sonne This vertue cannot but be very pleasing to God since he himselfe hath put it in practise in appearing to Moses in a bush which is a base and abject plant despising the lofty Pine trees and Câ—dars of Libanus which in height and bâ—auty exceed all other trees of the earth The Angels also have practised it when having left the heavens to appeare unto men they have not taken the forme and majestie of Kings to be respected of all but rather the habit of Pilgrimes and men of base quality to teach us to shunne pride and vaine glory and to shew us by their cloathes that we are Strangers and Pilgrimes in this world that our houses are but Innes where we should stay onely as posts doe under a tree till the storme be past and so to continue our way as long as the day of our life shineth that the night envelloping and wrapping us up in her darke cloake wee may arrive at the heavenly Canaan which is our native Country from whence we first departed We read in the 18. Chap. of Genes That Abraham sitting at his tent doore saw three men passing that way whom heâ— called and desired to come and sit under a tree with him to eate a morsell of bread to comfort their hearts Now if it were god himselfe in the forme of three men to represent the three persons of the blessed Trinity or if they were Angels sent by him is a question out of the subject of our Text but because many Fathers of the Church are of the second opinion we also will hold it grounded on the 13. Chap. to the Heb. Be not forgetfull to entertaine Strangers for thereby some have entertained Angels unawares which is commonly referred to this action of the Father of the faithfull and of Lot his brothers sonne who also entertained in Sodome two Angels in the shape of Strangers and of men that were travelling further In the 5. Chap. of Tobit wee reade that the Angell Raphael appeared to the young Tobit and offered to bring him into Media which hee did afterwards performe But leaving many other examples which we could alledge of the humility and simplicity of Angels let us briefly runne over the lives of the Patriarks Prophets where the simplicity and innocent purity of their actions doe most lively appeare Abraham at Gods command without any further information goeth to the place appointed him to sacrifice on an Altar his onely sonne Isaack following the steps of his Fathers obedience to God runnes to his death never fearing the great torment that he was ready to endure layeth the wood on his shoulders and carrieth in his hand that fire that was appointed to burne him to ashes yea hee encourageth his poore old Father to execute Gods divine command restores unto him by his exhortation his strength already lost by reason of the extreame griefe which he endured to be the executioner of his owne sonne and to kill him to whome hee had lately given life But least we should be too tedious this example of simplicity shall serve us for all the Propheâ—s as being the most remarkable that can be ever rehearsed by man and indeed was it not a great and lofty mysâ—erie that God should give so resolute a courage so great a constancie to the Father of the faithfull and so admirable boldnesse to this obedient sonne for Abraham representeth unto us God the Father who to execute the irrevocable decree of his divine justice hath seised the sword of his terrible judgements to dip
the Sonne sunt relata say the Philosophers are relatives that is are referred the one to the other for there is no Father but there must likewise be a Sonne whence I draw this conclusion That God the Father being such that is having that title and quality before the Creation of the world consequently Iesus Christ was before it also his generation then is immediatly from the Father as being begotten of him from all eternity by a way incomprehensible to us for In the beginning was the word and the word was with God and the word â—as God thâ— same was in the beginning with God Iohn 1.1 And in the 1. Chap. to the Heb. ver 5. unto which of the Angels saith he at any time Thou art my Sonne tâ—is day have I begotten thee And againe I will be to him a Father and hee shall be to me a Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee is not then called Sonne by adoption or for respects of love or for any consideration but onely because hee is begotten of â—he Father before the Creation of all things as wee reade Coloss. 1.15 He is the Image of the inuisible God the first borne of every creature which is prooved againe out of the 1. Chap. of Saint Iohn ver 18. No man â—ath seene God at any time the onely begâ—tten Sonne which is in the bosome of the Father hee hath declared him Vpon this place Hilarius li. 6. saith that Hoc nomine vnigeâ—iti adoptio de trinitate excluditur natura magis asseritur By this word onely begâ—tten adoption is excluded from the Trinitie and nature the more confirmed And Saint Chrysostome very subtilly Christâ—m non eodem modo quo caeteri homines unigenitum dici nam caeteros quidem quod soli ex parentibus nati sint unigenitos dici Christum non solum quod solus ex patre sed etiam quod singulari ineffabili modo natus est unigenitum appellari Christ is not called the onely Sonne after the sort of other men who are called such because they are borne alone to their Parents now Christ is noâ— called the onely Sonne in that respect alone that he is the onely naturall Sonne of his Father but also beâ—ause he hath beene begotten by a speciall and ineffable way But whither doth the winde of our discourse carrie us why doe we touch this divine subject more worthy of admiration then capable of description wee shall more lively describe it by our silence then by our obscure representations Neverthelesse for satisfaction to our curiosity which is never contented with reason and that will not be contained within the limits of civility and modesty let us bring one onely comparison to give us some sparke of knowledge of this ineffable generation of the Sonne of God When a man seeth himselfe in a well polished glasse he presently seeth his image and the figure of himselfe having the same markes and motions with his which is caused by the reflection of the species within the eye and there is so great a relation betweene the species and the image that one cannot be taken away without annihilating the other and although both the sight and reason make us â—ee that they are severâ—ll things truth also and experience makes us know that those two things subsist by one onely Essence and that both have but one and the same subsistance to wit that of the species opposite to the glasse So God from all Eternity contemplating his divine Essence made such a reflection upon his person that of this reflection hee produced and begot that eternall Wisedome which is the Saviour and Redeemer of our soules the sooner we can goe from this matter is our best for wee should be like them that will paint and represent the Sunne with a coale And indeede how should it be possible that we that are poore Owles and Batts should bâ—hold so great a light how should wee that are poore Pismires stirre so great mountaines We shall sooner put the whole sea in the palme of our hands then wee can any way comprehend this large and spatious ocean of the divine generation within the little compasse of our understanding Since then that we cannot ascend so high let us stop and stay our contemplation upon our selues where we shall have a more free accesse and continuing our first discourse let us remember that we may be called the children of God three wayes 1. First the Scripture maketh mention of the naturall generation of Christ individuall and incommunicable to any other but to him onely There is a filiation or not to speake barbarously with the Sâ—hoolemeâ— the Scripture giveth this title of Sonne of God to the Angels and Princes of the earth which is a title of honour and affection as wee read Iob 1.6 Now there was a day when the sonnes of God that is the Angels came to present themselues before the Lord and Satan came also among them And Genes 6.4 When the sonnes of God came in unto the daughâ—ers of men The seaventy Interpreters by the sonnes of God here understand the Angels but Saints Augustine in the Citie of God by the sonnes of God understandeth the children of Seth which was a blessed family which came in unto the daughters of Cain Among the children of God in affection and honour are first placed the Princes and Potentates of the earth as we read Psalm 82.6 I have said ye are Gods and all of you are children of the most high And Ierem. 31.9 I will cause them to walke by the rivers of waters in a straight way wherein they shall not stumble for I am a Father to Israel and Ephraim is my first borne The third sort of the children of God is of them that are such by adoption and by grace as we reade Ephes. 1.5 God hath predestinated us unto the adoption of children by Iesus Christ according to the good pleasure of his will And Galath 4.5 God sent forth his Sonne made of a woman that wee might receive the adoption of sonnes And Iames 1.18 Of his owne will begate hee us with the word of trueth that we should be a kinde of first fruits of his creatures And 1. Epist. of Saint Iohn Chap. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the sonnes of God beloved now are we the sonnes of God and it doth not yet appeare what we shall be Athanasius â—rat 2. that which is naturally begotten of another must bee esteemed his true progeniture but those that receive the title of Sonne onely by grace and by vertue receive not the right of Sonnes by nature but onely by grace Quod secundum naturam ex aliquo gignitur id vera ejus progenies censendum esâ— qui vero ex virtute gratia nomen filiorum solum modo obtinent non natura sed gratia jus filiorum obtinent Ambros. lib. 1. de fide cap. 9. Wee are called Sonnes by
queâ—tion of Saint Augustine in his Citie of God that is If this filiall feare after the death of the faithfull Children of the Lord remaine with them in Heaven yea or no Those who maintaine the contrary fortiâ—ie themselues from the Apostle Saint Iohn Chap. 4. ver 18. There is no feare in love but perfect love casâ—â—th oâ—â— feare because feare hath tormenâ— and â—ee that feareth is not made perfect in love from whence they argue Where there is perfect Love there is no feare But among the Saints in Heaven there is perfect Love Therefore among the Saints in Heaven there is no feare And from the same â—lace and passage of Saint Iohn they derive and draw another Argument thuâ— All feare is accompanied with torment But in Heaven there is no torment Therefore in Heaven there iâ— no feare They say moreover That this feare should then deprive them of their rest and repose and consequently that they could not enjoy a perfect felicity whiles they were troubled and tormented with any apprehension or feare Others answere That the Apoâ—tle Saint Iohn understands not to speake there of a chast and filiall but of a servile feare and to fortifie and support their opinion they alledge the Psal. 19 9. The feare of the Lord is cleane enduring for evâ—r And Saint Auguâ—tine expounding this sort of feare saith Non enim est timor exterrens à malo quod accidere potâ—st sed tenens in bâ—no quod amitti non potest This kinde of feare makes us not apprehend any evill which can befall us but makes us so to keepe fast good that wee may not lose it And afterwards he againe addeth Timoriâ— Casti nomine ea volâ—ntas significatâ— est quo nos necesse erit nolle Peccare non solicitudine necessitâ—tis sed tranquillitate câ—aritatis He sayes that by this name of chast feare is signified the will whereby it is necessary that we will not sinne not for the care of necessity but for the tranquillity of Charity Hee then concludes that indeed Servile feare cannot enter into Heaven but onely the filiall and yet notwithstanding it must be after it hath lost the effects which it produceth in this present life to wit this naturall apprehension whereby shee feares that the soule falls from the State of Grace No no this feare in Heaven shall be but a perfect reverence honour and piety and a full and absolute devotion which wee shall beare to the service of GOD whereby every one seeing the divine Majestie shall profoundly and perfectly study to serue and honour him in all reverence And for this cause it is why the 70. Interpreters have turned Timorem Dei the feare of God into this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit Dei pietatem the piety which we beare to God and so it remaines true which the Prophet David had said long before The feare of the Lord is cleane enduring for ever In this Elementary world the feare of God is the most assured way to goe to celestiall Hierusalem Those who have not beene to a place if they foolishly rashly runne athwart fields they then runne a great hazard to goe astray and to lose themselues among woods or bryars or peradventure to fall into the hands of cruell and mercilesse theeves So those who will ascend to the top of the holy Mountaine of sacred Sion If they arâ— not curbed and retained by the golden bridle of the feare of God If without wisedome or judgemeâ—t they runne over craggie rockes full of thornes and bryars for such are the wayes to Siâ—n Heaveâ— without doubt they will fall into the errour of precipiâ—es or else they will serve for prey or fewell to eternall flames The feare of God is the pledge and seale of his love and favour the which hâ—e placeth and planteth in the midst of our hearts when he will call us to him and câ—nserue us to his service For he hath united and tyed us to hiâ— with the linkes and chaynes of his love in his owne house Hee for ever makes us his domesticall servants yea his heires and adoptive children and in this quality hee makes vs to enter into the inheritance of eternall life above in Heaven with Iesus Christ his only welbeloved Sonne who is our eldest Broâ—her Neither are they phantastick imaginations or light presumptions which must make us bâ—leeve these things for it is God himselfe which hath pronounced â—hem by his Prophet Ieremy Chap. 22.39.40 I will give them onâ— hearâ— and one way that they may feare â—e for ever and I will make an everlasting covâ—nant with them that I will not turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me The feare of the Lord takes place among the rarest presents and richest Iewels which the Holy Ghost discovereth to his Elect and it is the entry to the greatest which is wisedome it selfe for as Salamon saiâ—h truth The beginning of wisedome is the feare of God For when the Holy Ghost will operate in the heart of any man hee then stampes and maâ—kes him with his seale which is the feare of God and then conducts him by degrees â—nto the very last point of perfection which is wisdome or the perfect knowledge of sacred mysteries as wee read in the Prophet Iereâ—y Chap. 11.2 The spirit of the Lord shall rest upon him the spirit of wisedoâ—e and understanâ—ing the spirit of counsell and might the spirit of knowledge and the feare of the Lord. The old proverbe â—aith truly That feare and diffidence is the mother of security for when we feare our enemie and are vigilant over his actions then we prevent his ambushes avoyd his power Let us remember that Sathan the deadly enemie of our soules watcheth still at the doore of our hearts as a roaring Lyon attending to devoure his prey so that if wee have not still the feare of God before our eyes to avoyd the nets and ginnes which he layes in the way for us we shall become his prey and food But if we stand upon our guards and no way feare his assaults or threatniâ—gs then hee will inâ—allibly fâ—y from us both with hast and shaâ—e For God commonly bestoweth his graces and favours to those who feare to offend him and hee distributeth and imparteth his richest treasures to those that serve him with reverence feare and trembling Wee reade Acts 2. That when the day of Pentecost was fully come they were prey to that olde Serpent the devill The auncient Pagans have perfectly and truly depaynted feare when they said it was all environed with fire and flames as Love and so they understood of corporall and Mundane or worldly feare and likewise of divine feare concerning their false imaginary Gods Here we will doe as Nâ—â—h did Wee will make use of sinners to build the Arke of our salvation or as Salomâ—n did of the timber stones of