spirits keepe their Sabaths and criminall Assises and Sessions a filthy sinke where wicked and impious men like Hogges continually wallowe And therefore Iesus Christ I say to bring his Apostles to perfection and to put them and all the faithfull in the way to heaven he exhorts them to keepe their hearts pure cleane and naked from all sinne filthinesse and iniquity to extirpate the thistles bryers from the fields of their soules to plow and till it carefully with the share and harrow of contrition and repentance for their sinnes In a word to make it a ground fit and fruitfull to receive the holy seed of the word of life and to make it beare fruites to immortality and eternall life As men would bee curious to sweepe and cleanse a house wherein a King resolues for a while to be resident and may justly accuâ—e him of impâ—udence and impudence who having advice and notice of his comming would not make hast to perfume it to adorne and enrich it with the fairest furniture to embellish it with all the rarities and most pretious jewels they could recover So alas the hearts of the faithfull are nothing else but the house of God the glorious throne of his beloved Sonne and the tabernacle which the holy Ghost hath chosen for his habitation where is then that heart of stone that soule so base and obstinately resolved to bee lost that knowing the happy and most honourable arrivall of the great King of Kings of the three divine persons of the ineffable and incomprehensible Trinity and trine-unity doth not sweepe and cleanse the house of his heart and doth not purifie it from all dirt and filthinesse who I say will not adorne it with the richesâ— treasures and with the rich ornaments that holinesse justice and innocencie abundantly affords purposely to receive with honour and reverence so magnificent a King who promiseth us to come unto us when hee saith in the 14. Chap. of Saint Iohn If a man love me he will keepe my words and my Father will love him and we will come in unto him and make our abode with him Our good Master Iesus Christ the Saviour of our soules teacheth us in the 22. Chap of Saint Mathew how much and how dearely purenesse is acceptaâ—le before him saying That the Kingdome of heaven is like a certaine King which made a marriage for his sonne and having invitâ—d many the banquetting roome was filled and the King himselfe being come in to see the guests hee there sawe a man which had not a wedding garment and said unto him Friend how camest thou in hithâ—r not having a wedding garment And hee was speechlâ—sse Then said the King to the servants bind him hand and foote and cast him into utter darknesse where shall be weeping and gnashing of teeth for many are called but fewe are chosen Can we desire a more lively representation or an example more formall to shew us that God delighteth in the sincerity and purenesse of our soules and contrariwise that he abhorreth and detesteth the filthinesse of sinne the inke and coales of iniquity which blacks and defiles our consciences for it is impossible ever to tast of the dainty and delicious Viands served at the Lambs wedding at the sumptuous and magnificent feast of the onely Sonne of the great King of Kings before we have left off our working dayes cloathes the infected and stinking coate of our naturall corruption to put on the white roabe of holinesse purity and amendment of life and to use the very words of Scripture Colos. 3. Wee must cast off the old man with his deedes and put on the new man which is renewed in knowledge after the image of him that created him And Ephes. 4. concerning the former conversation Cast off the old man which is corrupted according to the deceitfull lusts of his heart and be renewed in the spirit of your minde and put on the new man which like unto God is created in righteousnesse and true holinesse And in Rom. 6.6 Our old man is crucified with Christ that the body of sinne might be destroyed that henceforth wee should serue sinne no more but walke before him in renovation and newnesse of life The clearest waters are alwayes the best and therefore commonly see that the excellentest springs are derived from the rockes and fetch'd from the highest hills because that the water distilling through many narrow passages and strait places the farther it goes the more it is purified the most subtill and clearest springs seeke the highest places as approaching nearer to the nature of the ayre whose nature and propriety is still to ascend And contrariwise you may observe and marke that the thick and heavie waters are alwayes filthy and stinking and are conserved in pitts and deepe sinkes as participating of the nature of the earth and therefore are fit for nothing but to breed serpents and Frogges whereof some kill us by their mortall venome and the other trouble us with their unsufferable croaking These cleare and pure waters doe lively prefigure and set forth unto us the faithfull servant of the Lord who hath purified and as it were distilled himselfe at the fire of the love of God thereby to leave off what was earthly ponderous and troublesome in him as hatred ambition sensuality and vaine glory purposely to soare aloft and to elevate himselfe to the holy mountaine of Syon towards heaven which is the center whither the circumference of his desires designes and thoughts tendeth These black and muddy waters may expresse and set forth hell unto us where there is nothing but horrible darknesse and fearefull obscurity where that old serpent is iustly banished for his deserts and where the damned gastly and frightfull soules doe nothing else but vexe themselves and curse But to apply it to the subject of our text these stinking and corrupted waters may very fitly be compared to the wicked and to the men of this world who have Woolfes or Lyons hearts under the shape and forme of men who wallowe like Hogges in the mire and dirt of carnall security who runne not after pietie and vertue but remaine fast chained and bound to sensualitie and vice casting all their affections on the earth whereof their body is made and composed never ayming nor levelling their thoughts at heaven whence their soule had their originall True serpents in malice hatred and envie that with mortall venome infect the Lillies and Roses of the best consciences Frogges in prating and slandering that never open their mouthes but to utter unsufferable blasphemies oathes lyes and detractions Take yet this farther conceit upon the purity of the heart to wit that as the eyes ore-vayled with clowds or with carracts and webbs cannot clearely discerne the objects or colours which are exposed before them because their faculty is prevented and hindered by the interposition of these obstacles which are placed betweene the object and the sight whereas contrariwise good sound and well disposed
all emphaticall and deseruing a more parâ—icular search and obseruation He saith first Veni Columba mea come my Dove hee doth not call her my Eagle or my Hawke for those are creatures too cruell loving nothing but blood and slaughter and their humour is incompatible with the Bridegroomes bounty who desireth that the Church his well beloved Spouse bee altogether like him and therefore he calleth her my Dove as having no gall nor bitternesse in her soule When that sweet IESVS was baptized by Iohn in Iordane the three divine persons of the glorious Trinity were clearely manifested for the majestuous voyce of the Father was heard speaking from heaven thus This is my well beloved Sonne in whom I am well pleased Mathew 3.17 Iesus Christ was in Iordane and the holy Ghost descended from heaven like a Dove and lighted upon him from which place wee may draw this instruction that if wee desire to bee called the children of God if we wish to heare from heaven that gracious voyce speaking to our soules Thou art my well beloved Sonne in whom I am well pleased If wee aspire to that great happinesse to receive the spirit of grace mildnesse and meekenesse in our consciences Let us remember that wee must be like unto sweet IESVS our example hee was naked so must we put off cruelty malice and hatred he was in the water even so to enjoy so great a favour we must plunge our selues in the rivâ—rs of our teares in the Iordane of a holy and true repentance which may open our hearts and continually touch them with griefe for our forepast offâ—nces It was Gods ordinance under the law of Moses that when a man was uncleane hee should for his purification resort to the Temple and there offer two Turtle Doves That we may light the toâ—ch of truth within the shadow of Moses law let us say that there is nothing that more infecteth and soyleth the soule then cruelâ—y debates and hatred It is a Gangrene that gnaweth and undermineth her untill it seeth her absolutely possessed by wicked spirits but the onely remedy to this obstinate disease is to ruâ—ne to the sacred Temple of Gods divine meâ—cy there to offer him the gift of a mild meeke and peaceable conscience When Noah would know if the waters were withdrawne from upon the face of the earth he sent forth a Dove which came to him in the evening with an Olive branch in her mouth also he sent forth a Raven which returned not because hee stayd on the dead bodies and stinking carcasses of those which died in this inundation God in this example is represented unto us by Noah our soule by the Dove peace by the Olive branch it is God that staying in the Arke of heaven sâ—ndâ—th our soules to visite the inundations of this world which messâ—ge faithfully to performe they do not sit on the highest and loftiest tops of Cedars and Pinetrees for they love not vanity nor the glory of this world they doe not pearch upon the Iuniper nor thornes of quarrels and contentions but upon the Olive tree of mildnesse and meekenesse wherewith they adorne themselues and so prepare themselues to returne into their heavenly Country there to give a true account of their journey But the Ravens that stayed upon the carcasses drowned by the flood are those blacke and infected soules that delight in nothing but quarrels and contentions and who so excessively love the corruptâ—ons of this world that they never returne to heaven from whence they tooke their first â—light The excellencie of this particular peace cannot be sufficiently knowne without we consider the privation of it that is contemplâ—te her contrary let us judge it by our selues for there is no man that sinneth not there is nothing more extrauagant in the world then a seared conscience nothing more tossed up and downe then a soule troubled and vexed by the unquietnesse of sinne for example doe wee seâ—ke the meanes to revenge some injurie presently our minde runneth and rangeth all about to obtaine a sufficient satisfaction Our eyes dart and cast forth burning flames of wrath and rage our mouth proffereth nothing by injuries and blasphemies our feete cannot stand still our hands itch our hearts vomit revenge and our braines are so preoccupated by this damnable passion that there is nothing but confusion to be seene as in a clocke out of order whose wheeles are dismounted these be the effects of sinne that never gives rest to a soule never so little touched by the venome of his passion Consider â— pray a malefactor how bold and secret soever his crime be hee thinks neverthelesse that all know it the least looke altereth his face and for his contenance If hee thinke that to keepe off be good for him when he is in the fields he thinketh every bush a Sergeant to lay hold on him every tâ—ee a Hangman that stayes for him and every leafe that stirreth a witnesse to testifie his wickednesse Now contraâ—iwise let us see the sweet rest and tranquillity of a soule that hath made her peace with her God whom shee loves with all her strength and that cherisheth her neighbour as much as her selfe who is not puffed up with the winde of ambition and that is not infected with covetousnesse who laugheth at wrongs and careth not for revenge who goeth boldly every where and feareth nothing for he that is deepely in Gods favour should be afraid of nothing in a word a quiet and peaceable soule studieth and busieth her selfe about nothing but to love serue and honour her God shee is alwayes betweene love and feare love to please him feare of offending him a feare I say filiall but not seruile When I thinke upon this peace and tranquillity of the minde and soule I am like the needle of a Compasse that alwayes turnes towards the North of my desires towards my Iesus my Saviour and my God which is the excelleâ—test and perfectest patterne of peace and mildnesse that I am able to chuse or propose in this behalfe and matter I am saith he by the mouth of the Prophet Isaiâ—h the meeke Lambe he is brought as a Lambe to the slaughter and as a dumbe Sheepe before her shearers and hee opened not his mouth Isaiah 53.7 It is a thing very frequently and commonly knowne that the Panther smâ—lleth so sweet that all other beasts come to smell to her Our sweet Iesus is represented by her both by her name and effects for in Greâ—ke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth all as God was defined by Plato Iesus Christ breathes forth so sweet and fragrant a smell that it embalmeth the faithfulls soules so speaketh the Spouse in the Canticles The name of my beloved is like oyle shed therefore have the young maydens lovâ—d thee so dearely by these maydens wee must understand the virgins of finne those that have not knowne iniquity that love peace and seeke after it after hee goeth on Chap 4.11 Thy lips O my Spouse
incomprehensible but yet is so gracious and favourable that he enlightneth and fortifieth those that with feare humility approach the greatnesse of his mysteries as David teacheth us Psalm 2.11 Serve the Lord in feare and reioyce with trembling And Solomon his sonne Those that trust in the Lord shall understand the truth and the faithfull shall know his love Then with the spirit of feare and humility we are to seeke after this hidden glory and under the vayle of faith which teacheth us to beleeve the things which wee see noâ— nor cannot be the object of our senses Hope will make us desire them Charity to love them and the gracious goodnesse of God will helpe us to attaine them O blessed then shall be the pure in heart for they shall see God St. Iohn Chap. 17. saith This is life eternall to knâ—w thee the onely true God and Iesus Christ whom thou hast sent And in the 1. Epist. of Saint Iohn chap. 3. Beloved now we are the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare wee shall be like him for wee shall soe him as he is And every man that hath this hope in him purifieth himselfe even as hee is pure And in the 22. chap. of the Revel His servants shall serue him and they shall see his face The infinite greatnesse of this divine promise whose performance is infallible makes us skip and leape for joy charmeth our senses and ravishâ—th our mindes for it seemeth altogether impossible that living tombes mortall carcasses the prey of death and the foode of wormes should ever aspire so high as to pretend to see and view that felicity which is better described by silence and admiration then by any other description for they are things which eye hath not seene eare hath not heard and that are not entred into the heart of man which God hath prepared for them that love him 1. Cor. 2.9 But the children of Israel did not pitch the Tabernacle in Ierusalem before they had cleansed the mountaine of Sion of those enemies that were opposite to their rest So wee must not settle our selues in the contemplation of the divine Tabernacle before we have cleared some places of Scripture that seeme to forbid us entrance In the 33. Chap. of Exod. ver 20. God saith to Moses Thou canst not see my face for there shall no man see me and lâ—ve And in the 1. chap. of Saint Iohn No man hath seene God at any time And in the 1. Epist. of the Cor. chap. 13. ver 12. Now we see through a glasse darkely And in the 28. chap. of Iob God is hidden from all living eyes In a word there are many other pâ—aces to confirme this which will be too long to rehearse Wee with one consent said That God is invisible which seemeth to be opposite and contrary to the promise made unto us in our Text Blessed are the pure in heart for they shall see God Nâ—verthelesse to reconcile them together for the holy Ghost is never contrary to himselfe wee say that the places before alledged aâ—e so to bee understood that whilest man is in this mortall prison in this valley of teares so obscure and darke whilest like an Owle he delighteth in the night of sinne his eyes can no way endure the least beames of the Sunne of righteousnesse for God being an infinite Spirit cannot be seene by a finite body but when we shall leave off this mortall prison of our bodies our soules then perfectly enlightened by the heavenly grace shall be endued with that knowledge and faculty that they shall openly contemplate their Creator and their God as Saint Paul saith 1. Cor. 13. Chap. Now wee see through a glasse darkely but then wee shall see hiâ— face to face This word See God is much controverted among Divines which be of two severall opiâ—ions whereof the oâ—e holdeth That soules delivered of this corporall vayle cannot see Gods face for two reasons the first is that God being a spirituall Essence infinite incomprehensible caâ—not bee seeâ—e by a finite creature without implying contradiction for then the containing to wit the blessed soule should bee greater then the contained that is God which is absurd by this axiome that the object is contained by the visuall faculty As if a man placed in the midst of the earth or of the sea looking round about a great distance off as farre as his sight could reach could not for all that say That hee saw all the earth or all the sea Those of the second opinion answere to this first reason saying That the Creator may not be compared with the creatures that God is all in all and all and whole in every part that hee is one and consequently indivisible that all things in him are Essentiall and is not subject to division that whosoever seeth him seeth him totally The second reason of the first is that wee measure our soules by our bodies imagining that they shall have eyes with the which they shall be able to discerne and distinguish the present objects To which the others answere that indeede the soules in heaven shall have no corporall eyes like ours but that notwithstanding God will give them a seeing faculty by the which they shall perceive the present objects 2. When these soules shall be rejoyned and revnited to their bodies God having purified them from all vncleanenesse will make them like unto the glorious body of his Sonne Iesus Christ our Lord who saith Math. 22. That our bodies shall be as the Angels of God in heaven who alwayes behold the face of God Math. 18. that is that are alwayes in his presence and that see him perfectly in respect of themselues as much as it pleased God to permit but not perfectly in respect of God as he that seeth the Sunne may say that hee seeth it perfectly in respect of himselfe if his faculty be good and notwithstanding he caâ—not see him as he is because of the weakenesse of his eyes The second opinion which is more generally received holdeth that this word See is taken simply and absolutely for to Know and those that hold it say That Iesus Christ in our Text promiseth to the pure in heart a perfect knowledge of the divine goodnesâ—e wherein consisteth the fulnesse of our felicity of our delights and content which they doe well proove by the 14. Chap. of Saint Iohn ver 7. If ye had knowne me ye should have knowne my Father also and from henceforth ye know him and have seene him where Christ sheweth to his Disciples that they have seene his Father because they have knowne him by so many miracles done before their eyes And in the 17. Chap. of the same Gospell This is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent where it plainely appeareth that this word to know God is as much as to possesse life
adoption but he speaking of Christ is such by the truth of his nature per adoptionem nos filij dicimur ille per veritatem naturae est Augustin Epist. 120. cap. 4. Wee were something before we were Sonnes and wee have received that benefit to be made what wee were not as hee that is adopted was not the sonne of him that adopteth him neverthelesse hee was since he hath beene adopted and from that gracious generation is distinguished he that being the Sonne of God came downe to be made the Sonne of man that he might make us that were the sonnes of men the children of God Eramus aliquid antequam essemus filij accepimus beneficium ut fieremus quod non eramus sicut qui adoptatur antequam adoptaretur nondum erat ejus filius à quo adoptatur erat jam tamen qui adoptaretur ab hac generatione gratiae discernitur ille filius qui cum esset filius Dei venit ut fieret filius hominis donareâ—que nobis qui eramus filij hominum filios Dei fieri Many of the Fathers doe daintily describe this free adoption filiation for so the Greekes interpret this word Adoption having no other to expresse his signification but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiation or adoption but that wee may remember that when our first Father Adam fell from the state of grace in which he was created hee became the enemie of God for sinne by his gluttonie having seased the dungeon of his soule inciteth and provoketh him continually to warre against God by disobedience to his divine commaundements and by the same sinne he made God his enemie so that his revenging justice instantly tooke from him that faire Robe of Iustice holinesse and innocencie in which he was created But his mercie being not able to suffer that man that maister-piece of his hands should be for ever banished confined within the â—aines and torments of hell to satisfiâ— his Iustice hath left some in their Reprobation to endure and suffer the punishment due to their faults and hath chosen and elected some to testifie in them the effect of his compassions brâ—aking the chaines wherewith Satan kept them bound and that by sending into the world his onely and well beloved Sonne who hath paid their ransome by the inestimable price of his pretious blood and moreover having given them liberty hee hath besides bestowed on them the gift to be made the children of God and coheires with his Sonne of eternall and most blessed life And thus it is that wee are called the children of God in our text children by adoption by favour and by grace This custome of adopting is common and familiar among men for we see many that having cast their affection upon strange children receive them into their houses love them dearely bring them up with great care and at their lifes end appoint unto â—hem either all or part of their best iâ—heritance Let us now draw some inâ—truâ—tions from all this discourse and let us say That since God hath so much honoured us as to adopt us for his children that we muâ—t not beare unworthily that title to the end that we may â—eceive the effect of his invariable promises to wit the inheriâ—ance of heaven and life eterâ—all Good children strive to tread upon the holy steps of their Parents imiâ—ating in all things their good and laudable actions so must wee with all our power follow the steps aâ—d imitate the actions of our heavenly Father whose name is the great God of peace Let us also imitate oâ—r eldest brother Iesus Christ our Saviour who is the true image of the Father who exhorteth us by the mouth of the vessell of his election to fly quarrels and contentions saying 2. Cor. 13.11 Brethren live in peace and the GOD of love and peace shall be with you Let us live a blamelesse and innocent life both before God and before men before God in holinesse before men in justice that so God may be appeased with us and that our soules may be voyd of those feares which sinne conceiveth in the hearts of the wicked who continually representeth and setteth before his eyes the deposition of the witnesses the mortall sentence of the Iudges and the intollerable cruelty of the hangman although oftentimes no man have any knowledge of his crime This peace is for our selues for the rest and tranquillity of our consciences and for the salvation of our soules Let us also seeke to have peace with all the world as much as in us lieth let us hate noyse and fly from ryots and contentions that so our conversation may be pleasing to all the world and this is the true politick or civill peace Let us be like Lamps and Torches lighted in the middest of darknesse let vs be that water of pacification and rest to quench the fire of quarrels and contentions that are among our brethren least that fire consume them to ashes And in so doing wee shall be true imitatours of our heavenly Father who justly stiles and calls himselfe the God of peace and then with a great deale of right and equity wee shall bâ—are the blessed and glorious title of his children And after we have quenched and put out the trouble of our hearts vexation of our soules caused by the fire of sinne when wee shall have scattered those flames that destroy and devoure that union and concord which God hath so strictly commanded us to keepe then shall wee be called to that heavenly Ierusalem which is â—he Citie of peace and there shall wee enter into the possession of the inheritance promised to adopted children in Iesus Christ our Lord wee shall partake with him eternall blessednesse hee shall be our head in those divine sessions and we shall be his members wee shall shine as the Sun the holy Ghost shall enlighten us and the God of peace shall be for ever with us Amen O Soveraigne Monarch of heaven and earth that governest all things by thy providence which to us is altogether incomprehensible we thy most humble Subjects calling unto thee from the bottome of our soules beseech thee by the greatnesse of thy compassions that it may please thee to plant in our hearts a holy and perfect justice which taking deepe rootes therein may bring forth fruites of peace and concord which thou straightly recommendest unto us in thy holy word Make us perfectly just that we may love peace perfectly as being the daughter of justice enkindle O good God the fire of thy love in our hearts and soules that we may love our brethren even as thou hast loved us give us a spirit of gâ—ntlenes meekenes that we may fly eschew quarrels contentions not only in our sâ—lues but also when we shal see them kindled among our breâ—hren make us knowe O good Saviour that those enmities and dissentions are the devils daughters who loves nothing but noyse and disorder and that peace and
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
that the charity which we give and exercise to our neighbours hee will accept as done to himselfe alas who would be so savage and hardened with rigour who would be so defiled with ingratitude that having received favours from a King would yet refuse to obey him and to serue him with all his power should not hee be worthy of the greatest torments of the most cruell punishments that have ever beene imagined would not the heaven the elements and all the creatures together rise up in judgement to aske punishment for so grievous a crime since it is most true that ingratitude is the basest and damnablest vice that can infect the soule of man Let us remember that we have nothing but what we haue received of our heavenly Father and if wee have received it from his favourable and fatherly hand why should wee be so ungratefull as to refuse him a small portion of it when â—ee asketh for it Now and at all times when we heare and see the poore praying and crying unto us in the streetes or at our doores it is the voyce of God himselfe tha calleth us to acknowledge his benefits as often as wee see one afflicted that asketh us helpe and consolation let us râ—nâ—e to him and give him occasion of joy and gladnesse for it is Christ himselfe which was comforted by an Angell in the Garden when praying to God his Father hee sweated drops of blood which made him pronounce these lamentable words so full of griefe My soule is full of sorrow even unto death When we have bin offended by our neighbour and that he will cast himselfe at our feete to aske us forgivenesse let us not be such tygers and so unnaturall as to refuse him his request remembring that it is a condition needfull to obtaine the pardon for our owne sinnes which wee shall never obtaine untill wee have first forgiven our brethren their offences but let us follow the example of our heavenly Father who saith That at what time so ever a sinner repenâ—eth him of hiâ— sinnes he will put away his wickednesse out of his remembrance And when wee must appeare before the terrible and dreadfull Throne of the Soveraigne Iudge when wee shall be called to a strict account for the talents and administration which hath beene committed to our charge by our heavenly Master let us then I say follow the example of that wise Steward let us make our selues friends with the riches of iniquity let us fill the hand of the poore which is the Alâ—ar of God upon the which hee affectionatly recâ—iveth the Incense of our prayers as a delightfull and pleasing Sacrifice to the glory of his holy name Then I say shall wee heare that sweet and heavenly voyce of the Saviour of our soules speaking graciously to us after this manner Come ye blessed of my Father inherit the Kingdome prepared for you before the foundation of the world Amen Amen The Prayer O Lord God full of mercy and compassion O favourable Father that art the fountaine of pardon and remission and the refuge of them that truely repent who desirest not the death of a sinner but rather that hee may turne from his wickednesse and live wee thy poore and miserable creatures who by the weaknes of our flâ—sh by the malice of our mindes by our owne vitious inclination to follow ill examples have provoked thee to make thy wrath and indignation fall upon our sinfull heads we have many wayes and times by our transgressions incited thee to cast upon our sinfull soules the thunderbolts of thy judgements we have made sinne our delight and iniquity the height of our happinesse Thy juâ—tice did cry and runne after us like a roaring and ravening Lyon seeking to devoure us thy judgements were ready to cast our bodies and soules into hell but that the excellent greatnesse of thy mercie O bountifull and gracious Father hath interposed her selfe and hath not permitted that we should be cast downe into the depth of eternall death and condemnation thy hand O sweet Saviour hath upheld us and thy clemencie O our Redeemer hath perfectly delivered us therefore O gracious Father seeing thou hast preserued us from evill conserue us still in good things receive if such bâ— thy good pleasure the incense of our prayers oâ—r sacriâ—ice of thankesgiving which wee most humbly offer upon the sacred Alâ—ar of thy divine compassions Put up our teares into thy bottels accept our contrite hearts broken with griefe to have offended thee for a pleasing Sacrifice receive our griefes and displeasures for thy satisfaction and behold thy Sonne thy onely thy welbeloved Sonne his head pricked with thornes for our sinnes his hands his sides and his feete pierced with Lances and nayles for our iniquities for his torments sake for his paines and for his deaths sake restore us unto life forgive us our sinnes O great God blot out our iniquities that so following thy example wee may doe the like to them that have offended us change in us our hard hearts and make them gentle and easie to pardon and forgive and suffer not our soules to be defiled and infected with the venome of revenge but that leaving it unto thee we may thinke of nothing else but to be obedient unto thee blessing those that curse us speaking well of those that slaunder us and praying for those that persecute us O good God kindle in our soules an holy love towards our afflicted brethren that wee may partake with them in their afflictions and so ease them that they may the better beare that burthon which thou hast imposed upon them We most humbly beseech thee also O good Saviour to give us charitable hearts and full of compassion to helpe the poore in their neede remembring that they are oâ—r brethren that thou art the Father of us all and that we are the children of the same mother that a glasse of cold water onely given unto them is of an inestimable price before thee because thou acceptest of it as willingly and recompensest it as largely as if it had beene given to thy selfe make us understand and know that thou art the King and great Master of the world that all that is therein justly belongeth unto thee that wee are but thy Stewards to dispose of thy goods to them of thy houshold to wit the poore who as well as we have that honour to beloâ—g to thy house to be thy servants yâ—a to beare the name of thy children that when it shall please thee to call us to account wee may bee found to have used with profit the talent committed unto us and that it may please thine infinite goodnesse not for our sakes but through thy mercy for thy welbeloved Sonneâ— sake to call us good and faithfull servants and to make us enter into our Masters joy which is the heavenly Ierusalem Amen The second Way to Sion THE PRAISE OF PVRITIE MATH 5.8 Blessed are the pure in heart for they shall
idle by reason of the spirit of grace dwelling in our soules who inspires continually in us holy and religious thoughts There is but one heart in man and yet his shape and forme is triangular a figure bearing proportion to his object that is God one in Essence and three in persons So our soules should be adorned with these three beautiful vertues Faith hope and Charity He is open at the top and that way he receiveth his nourishment Which teacheth us that our soules should alwayes be open to proclaime the praises of our Creator and Redeemer that nourisheth them with the holy and wholsoâ—e meat of his sacred word sent dowâ—â— from heaven The least angle or corâ—eâ— is turned downewards to shew us that 〈◊〉 least care should bee for earthly things It is againe not hayrie to teach us that our soule which is hiâ— hostesse must be voyd of the foolish and light imaginations of the weake and unconstant considerations of this world that so she may hope and ayme at nothing but heaven her blessed Countrey wherein it is impossible to enter before our heart after Moses his example have pulled off the Shooes of our corruption and worldly affection that so wee may come neare this burning bush this fearefull fire Gods divine justice The Oracle of Apollo being once enquired what was the most pleasingst thing of God after his ordinary manner hee answered ambiguously and obscurely Dimidium sphaerae sphaeram cum principe Romae An answer most true though it came from the father of lies for a C is the halfe of a Sphere and O is a Sphere and the beginning of the word Rome is an R which letters put together make COR that is the heart and questionlesse it is the most pleasingst gift that can bee offered unto God and which no man can justly refuse him The poore may say I cannot give almes the sicke I cannot goe to Church I can neither watch nor pray but none can say I cannot loâ—e God for thy others defects may be excused by â—hy poverty or sicknesse but to refuse God with 〈◊〉 heart it cannot be excused but by malice as S. Augusâ—ine very learnedly saith Let us remember thâ—â— how charitable so ever our actions be if our hearâ— doe not goe before to enlighten them all of them will tumble downe together into the obscure darkness of the deepe Our actions are of no value without the heart but the heart may bee good without the actions God had respect to Abel and afterwards to his offering the good Thiefe to obtaine mercy gave nothing but his heart Marie Magdalene but her teares and Saint Peter but sighes and lamentations proceeding from the depth of his soule Now that this heart may be pleasing and acceptable to God it must be cleare bright and shining to the end that as in a glasse God may see his owne image and likenesse after which he at the first created it and when it is once cleane and pure then right so and in that manner we must keepe it in the same glorious estate for Non minor est virtuâ— quam quaerere parta tueri And to that end we must imitate the Bees which to hinder the drones and spiders from comming into their Hives to corrupt or devoure their honey stop the entries of them with bitter and stinging hearbs as good Husbandmen who enclose their grounds lest passengers or the wild beasts should spoile them Even so should wee alwayes keepe the passages of our senses of our hearts and of our thoughts fenced with the feare of God which is a bitter Rue and Worm-wood that the devill cannot endure to tast or relish Marke and observe with me the care and diligence which is used to conserve Christall and China Dishes what paines are taken to keepe them cleane bright and shining because they are deare and rare And what can wee finde in this world more precious and rare then our heart then let us with a diligent care and carefull sollicitude seeke the cleâ—nenesse and purity thereof following the Apostles counsell Let every one possesse his vessell with sanctifiâ—ation and honour 1. Thess. 4.4 When a vessell is cleft or crackt it is unfit to containe any liquid thing Now the wicked heart is a crackt vessell saith Eccles. chap. 21. A broken heart threatneth death to a living creature as a Ship split and torne with the violence of the waves threatneth undoubted death ruine and shipwrack so that heart that is not well united to God that is broken and shattered by the force of worldly affections threatneth and fore-telleth an infallible ruine and destruction To fill a vessell in a Well or in a Fountaine we must needs bend it downwards so must we humble our heart to fill it with heavenly graces I have inclined my care and I have received wisedome saith the wise man Sap. 61. Againe we know that none caâ— fill a vessell with any good and wholesome liquor wherein there is some corrupted before he first empty it and make it very cleane If we defire to fill our hearts with the love and other graces of God wee must first expell and exempt the love and delights of this world that have beene so long resident there and then when wee have done those things we shall be sure fully to enjoy the inestimable effects of this divine promise Blessed are the pure in heart for they shall see GOD. In this second part wee have demonstrated unto us the reason why Christ calleth the pure in heart Blessed it is saith he because they shall see GOD. This conjunction for joyning those two sentences sheweth and marketh out unto us the reason of this felicity and happinesse that cannot receive a name enough emphaticall and significant to represent to our senses and to our understandings the least beame the least spark the least drop of that inexhaustible Ocean of that devouring fire of that Sunne of righteousnesse whose brightnesse if we should undertake to contemplate it would strike us blinde whose immense depth if wee should search it would swallow us up whose burning heat if wee approach it would convert us to ashes and would make us pay deere for our curiosity The Poets faine that the Giants attempting to clime up to heaven were thunder-stricken as they were heaping Olympus and Pelion upon Ossa one mountaine upon another A fable derived from that truth taught us in the Scripture touching the building of the Tower of Babell whose Builders were shamefully confounded the Allegorie of this truth the morality of this fable sets forth unto us the curiosity of them who thinking to pierce too farre into Gods secrets are cast downe into a deepe Abisse of confusion by their audacious presumption Empedocles desiring to know the cause why mount AEtna did cast forth such flames was swallowed and devoured by them â—od indeed depresseth and dejecteth the proud designâ—s of those that are so rash as to discourse of that which is altogether ineffable and
possessors of the rich treasures of eternall life where it is farre easier to know what is not there then to discourse what is There there is no death no wearinesse no infirmity no hunger no thirst no heaâ— no cold no corruption no want no mourning nor sorrow Wee have told you what there is not there but what there is there eye hath not sâ—ene â—are hath not heard neither is it entred into the heart of man what God hath prepared for them that love him now becaâ—se these joyes and felicities have not entred into the heart of man therefore man must strive to enter into them God speakes thus by his Prophet Isaiah chap. 32. My people shall dwell in a peaceable habitatoin and in sure â—wâ—llings and in quiet resting places In this blessed life there is a certaine assurance a sure tranquillity a happy eternity an eternall happinesse a perfect charitâ— a perpetuall day â— quick motion in a word all shall be there led and governed by the same Spirit Here let us burne with zeale to ascend to those faire places let us be enflamed with extreame desire of possessing so goodly an inheritance and if our bodies cannot as yet goe thither yet let our hearts ascend up if our soule be as yet bound and fastned within this mortall prison at the least let our faith flie up to those delicious places and there rest and stay untill our soules be perfectly pure cleane and white that one day both in body and soule wee may contemplate Gods divine Majestie and sing eternally with the holy Angels Holy holy is the Lord God of hosts for evermore AMEN O Most bountifull God and most mercifull King wee thy servants and children here prostrate and humbled before the high and holy tribunall of thy sacred and soveraigne Majestie doe ingenuously confesse that we are not worthy to lift up our eyes or our hands towards heaven to call upon thee in our necessities for our sinnes are raised over our heads like terrible mountaines which seeme to threaten and defie thy judgements from the top of their presumptuous impudencie Iniquity hath made our soules as black as firebrands and the transgression of thy divine commaundements hath made our consciences more red then scarlet in a word forgetting thee we haue forgotten our selues and remember but as a dreame our beginning derived from heaven Wherefore O good Iesus O sweet Saviour of our bodies and soules kindle in our hearts the fire of thy divine love and let it be a candle to our feete and a light unto our pathes that wee may safely escape out of these terrible downefalls which threaten unto us death and condemnation wash our soules in the precious blood issuing from thy wounds make them by thy favour whiter then snow and then washed wooll we cannot enteâ— into thy Tabernacle before wee be cleansed of our faults graunt then unto us by thy mercy one onely drop of this large and vast ocean of thy great compassions wash our roabes in the blood of the Lambe that wee may be made worthy to follow him whither soever he goeth Change our eyes into two lively fountaines of penitent teares which may become a Iordane of griefe and displeasure for having beene so wicked before thy face within the which wee may dip our selues seaven times yea seaventy times seaven times that we may be delivered of the spirituall leprosie of sinne which makes us so â—oule and ugly in thy sight and presence And after thou hast pulled off from us the old man and cloathed us with the new which is with justice and holinesse when thou hast given us the wedding garmeâ—t then we shall sit down with Abraham Isaac and Iacob at the delicate feast which thou hast prepared for us and the which must be kept upon the mountaine of the heavenly Sion where wee shall see thee face to face where we shall be ravished in this contemplation and shall bee quite exchanged and transformed into the extasie of this ravishment Amen The third way to Sion THE CROVVNE OF PEACE AND CONCORD MATH 5.9 Blessed are the Peacemakers for they shall be called the children of God WHen two Kings to decide some quarrell are ready to take Armes they first of all â—nkindle the fire of warre in their subjects hearts through all their Dominions then all is in â—rouble combustion and disorder and all newes are sorrowfull and lameâ—table on the one side you may see desolate Parents poore olde men leaning on the brim of their graves considering with eyes overflowing with teares their deare children whom for the greatnes and multiplicity of their cruell wounds they can scarcely know On the other side you are frighted by the lamentable complaints by the loude cries and pitifull lamentâ—tions of the bewayling widowes over the dead bodies of their dearely beloved husbands In a word there is nothing but fire blood and slaughter to be seene so that one may properly say That Warre the mother of all mischiefe is as it were a feast celebrated to the honour of death to whom are continually offered up many pitifull and bloody sacrifices which she exactly keepes in the grave But when some great Prince or earthly Monarch undertaketh to agree them his Embassadors are every where received with open armes bone-fires and triumphall arches erected in token of that joy and contentment which they receive by their mediation for peace according to that saying of the Lord Blessed are the feâ—te of those that bring tidings of peace Rom. 10.16 Iesus Christ here continueth his Sermon to his Disciples where in a continued order hee sheweth them the perfeâ—tion of blessednesse he maketh them scale the heavens by eight degrees which they must ascend here on earth And having spoken formerly of six hee commeth now to the seaventh saying Blessed are the Peacemakers for they shall be called the children of God Which words by Gods assistance wee will divide into two principall parts 1. the proposition 2. the reason of it the proposition concerneth the Peacemakers and their felicity the reason of this beatitude is to be called the children of God Now for our better understanding of these words let us handle them all severally and let us for a while leave this concrete word Peace-maker and so come to his abstract to wit peace the which is diversly defined according to the severall sorts and degrees of it For there is the peace of the body which is a just temperature of the parts There is a peace of the irreasonable soule which is an inordinate rest of the appetite There is a peace of the reasonable soule which is a moderated consent of the action and understanding There is a peace of the soule and body which is a well governed life and the health of the living creature There is a peace of mortall man which is a well ordered obedience in faith under the government of the eternall and divine law There is a peace of the house which conâ—isteth in a
mildnesse are the daughters of divine justice which thou lovest dearely which wee must embrace and practise if we will be honoured with the title of thy children and not onely be called so but also to be indeed children of God and heires of eternall and blessed life to the which the Father Sonne and holy Ghost bring us Amen The fourth way to Sion 1. PETER 2.17 Feare God and honour the King AS rayes or Sunne-beames follow and beare observaâ—ce to the Sunne As all rivers runne to the Sea and as many lines end and terminate in their center so there are many wayes to bring us to the Paradise of God to Ierusâ—lem above which is our heavenly and happy Country Neverthâ—lesse wee must herein uâ—e the Maxime of the Mathematicians who hold that the shortest line â—s still the rightest also in all thâ—se different wayes of new Sion the shortest is the best and surest When God gave his Law to Moses upon the Mountaine of Sinay he divided it into â—en commandements which are so many perfâ—ct wayes to conduct and bring us to heaven for IESVS CHRIST the sweet Saviour of our soules being himselfe descended from Heaven to shew and point us out this way hee drew a short Compendium and Abridgement of all these Ten Commandements of the Law and reduced them to two as wee shall finde it written in the 22. Chapter of St. Mathew where wee see him disputing against a Doctor of the Law who demanded of him which was the first and greatest Commaundement and Iesus answered him Thou shalt love God with all thy heart with all thy soule and with all thy minde which is the first and greatest commandement and the second is like unto it which is Thou shalt love thy neighbour as thy selfe and of these two Commaundements depend the whole Law and the Prophets as our Apostle Saint Peter in the imitation of his blessed Master Christ after hee had instructed and admonished his faithfull flocke in all their duties in the precedent verses of our Text hee drawes an abridgement of all which concerned their saluation when he said Feare God and honour the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In these words we have all the instructions which we must practise in our soules and bodies concerning those divine and humane duties which wee must convert and reduce into practise which wordes naturally divide themselues into two severall branches or heads to wit 1. the feare which wee ought to beare unto God and 2. The honour which wee must obserue and give to the King The sweetest and most pleasingst sacrifice which we can offer up unto the Lord Almighty is a heart replenished and fraughted with the feare of his holy name a minde trembling before his sacred Majestie and a soule terrified with the sublimity and greatnesse of his fearefull judgements as the royall Prophet affirmeth in Psal. 2.11 Serue the Lord with feare and reioyce with trembling And againe Psal. 2.7 I will come into thy house in the multitude of thy mercy and in thy feare will I worship towards thy holy Temple We can offer up no sacrifice so pleasing nor performe no action or duty so acceptable to God as when wee adore him in all feare and reverence him in all astonishment trembling which lively depaynteth and prefigureth his Greatnesse and Magnificence perfectly demonstrateth us our Duties and witnesseth our humility and obedience which is exceeding delightfull and pleasing to him That Romane Emperour perspicuously expressed and deciphered the excellent power and effects of this feare when he caried for his Motto and Devise Oderint dum metuant Let those hate me that will so they feare me shewing thereby what small account and esteeme hee made of the hatred and how dearely he prised and respected the feare which hee would have given and borne to him Morall Philosophers affirme and say That Love and feare are two sister germanes because the one is conjoyned to the other and both linked together produce one the same effects for still the Lover is in care and feare of the thing beloved whereas wee never feare to lose that which wee hate but that which wee love dearely and cherish tenderly and both of these together produce the conseruation of their object But this distinction takes no place but here on earth among creaâ—ures and doth neither regard nor looke up towards Heaven to God the Creator For God is all Love but he can never be capable of alteration or defect as is that feare which he hath left and given unto man for his portion and inheritance So he which is possessed with a perfect feare to offend his God or to lose his favour he is linked and joyned to God with the Gordian knots of his love which are then wholly made indivisible and inseparable and the Love of God conjoyned with the feare of man cauâ—e the conservation of the soule and this it is where the Apostle Saint Peter tells us in our text Feare God By which word feare wee must not understand a cowardize a pusillanimity or any irregular passion which freezeth our blood in our veines which causeth our hearts to pant and beat with an incessant motion which calls and attractâ— our blood from all parts of our bodies to come to assist and succour our heart which shutts and hood winkes our eyes against reason and imagineth that all objects whatsoever presented to us have all together conjured and conspired our ruine as those who fly from a battaile feare every bush which they see or meete with to be their enemies who purposely pursue them and runne every where to kill them Or else as those who are led to their executions and deathes whom feare doth so powerfully seize and surprise that by these passions and effects it in a manner deprives them of life before they think thereof the which wee can testifie and approve by many irrevocable precedents and examples No no It is not of this defect of judgement or of this cowardly apprehension and feare which our Apostle tells us of but it a holy just and commendable feare which we ought to have and retaine in bearing aâ— admirable respect and honour to the Creator and conseruer of our bodies and soules As to feare and tremble before the terrible throne of his divine Iustice and by not rashly abusing of his favours and mercies so liberally so bountifully extended to us because his presence is a consuming fire which devoures and consumes to ashes all those who unrevereâ—tly approach his sacred Throne his most holy hill as heretofore hee forbad the children of Israel not to approach mouth Sinay because hee was there purposâ—ly to spâ—ake with his sâ—rvant Moses But not to stay any longer on this point let us say with the Philosophers and Theologians that there is generally two sorts of fâ—are that is to say Divine and Humane which againe subdivide themselues every one into three severall parts â—nd branches The Humane feare compriseth and comprehendeth
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