that it is out of a certaine feare and an assured expectation that he shall be made partaker of greater torment which without ease or remedy he is euer after to endure And if the waters when they are dammed swell the higher and the putrified tumor not launched paine the sorer how shall not he now fretting then euen eat himselfe in fury when all occasion by which and subiects saue his owne vassals whereupon to worke his malice shall be fully remoued and his powerfull rage and raging power finally restrained And the rather because hee shall still retaine a desire to cast dust vpon the beauty of Gods glory and hinder if then it were possible the felicity of the blessed Angels euer happy Saints of whom euery Alleluiah which they sing vnto the Almighty being as so many stinging Scorpions to his malicious minde Thus farre then God is gracious vnto them in that though they be deliuered into chaines of darknesse 2. Pet. 2.4 Iud. 9. where cannot want horror yet they are as yet only reserued vnto iudgement which hereafter is to passe both against and vpon them Oh the loue goodnesse and bounty of God for height as Iacobs Ladder it stretcheth to the Heauens for bredth as the Curtaine it couereth all Nations for length it extendeth to all times for depth it pierceth the darksome dennes of the damned soules and infernall spirits So as it is shadowed in the creatures cleerely shewed in the sacred Scriptures by his workes of both mercy and iustice manifested in reason confirmed by all must bee confessed that God is mercifully iust and iustly mercifull and though his mercy be enlarged his Iustice is not lessened and though his Iustice be inflicted yet his mercy is extended Oh that we were such Eagles as that the eyes of our minds could so gaze at this Sunne that bathing our selues in the water of Gods sacred Fountaine our old corruption might be shaken off and we so renued in the strength of our created condition that the meditation of his mercy and iustice so indifferently seated in him the consideration of his seuerity and clemency so vnpartially executed by him might alwaies sit at the helme of our hearts hoise the sailes of our affections and be the Pilot of our practises in respect of him our selues and others then should wee in respect of him not onely in our affections saile with a faire gale of fearing loue and surrender to him his right of our louing feare espying the Ensignes of his Iustice but also in our actions his clemency would cherish alacrity and his seuerity inflame our sincerity For our affections as the nobler metals cast into the Furnace are turned into the colour and participate of the heat of fire so the heart of man fixed vpon Gods mercy by meditation should be fired with the loue of his Maiesty hauing an eye to his due our duty and the dignity of it His due it is as he is God louely in himselfe louing towards vs. Louely in himselfe and therefore well said Bernard Tract de dilig Deo Causa diligendi Deam Deus est sufficient cause of louing the Lord is the consideration that he is God For whatsoeuer is desirable that he is Doth power is the Adamant iron draw our affections to it He is King of Kings the Lord of Lords a God of Omnipotency Does that which is auncienta lure our hearts to delight in it He is the auncient of daies a God of greatest antiquitie Doth knowledge keepe the minde in admiration of it He vnderstandeth our thoughts long before neither is any thing hid vnto him a God of omnisciency He is the God of vnity which is the honour of brethren the God of constancy the crowne of friendship the God of wisdome the glory of man He is a shade to the weary a shelter to the wronged a treasury to the needy Hee is truth which is so much commended He is light in which we are so much delighted He is life which of all things is so much desired If honour the aime of the ambitious if riches the desire of the couetous if fame the hope of the vaine-glorious if excellency absolute perfection endlesse felicity or any other thing which soules would wish to be partakers of may glue our hearts vnto them then the Lord For all things that are good are in him and deriued from him who is goodnesse it selfe to be loued because in himselfe he is so louely and so louing towards vs louing vs freely fully firmely For before we loued him 1 Iohn 4.19 he loued vs first the dew of his graces fell first vpon our fruitlesse soules the beames of his bounty reflected first vpon our vnsanctified hearts the light of his countenance shone first vpon our darkened vnderstandings our affections were first warmed with the fire of his loue our desires first kindled with the blast of his spirit our dead members first reuiued with the hand of his power before we conceiued affected acted any thing which was heauenly Till the furrowes of our hearts were sowen with the seed of his blessings nothing but weeds there appeared till we as trees were transplanted into the soyle of his Church nothing but bitter fruits were there to be gathered till wee as plants were inoculated into Christ the true Vine nothing but sowre grapes could there be tasted His loue cast salt into our waters and made them sweet put clay vpon our eies and made them see then then not before we watered the tender sprigs in his orchard and perceiued the sweetnesse of his fauour and so louing vs first he loued vs freely Freely when we would not when we could not loue him when we would not for when we were filled with malice swelled with enmity opposite to all entertainment of Amitie then did he shadow vs with the wings of his fauor shelter vs in the harbor of his goodnesse hide vs vnder the helmet of his protection when vve sought his infamy then wrought he our glory when we endeuored his hurt he deuised our helpe when wee actuated his death he redeemed our life when our enmity fled neglected resisted then his kindnesse followed called perswaded nay when we were enemies we were reconciled to God by the death of his Sonne Rom. 5.10 when we would not he loued vs freely no lesse when we could not in respect of our degeneration generation For our degeneration it was so great as there was nothing gratious in vs such was the wound which Sathan by sinne had giuen vs that wee not onely lay polluted in our owne bloud Ezech. 16.6 but the vitall spirits of our spirituall life were so let out that wee were dead in trespasses and sinnes Ephes 2.5 hauing hearts but no hearts to loue him hauing soules but no soules to long for him hauing bodies but no bodies to worship him our soules and bodies as farre from purposing any spirituall worshipping as dead men are from performing any
corporall worke foules and bodies no more willing to yeeld him the least holy affections than dead men are able to perfect the most honourable action Freely then he loued vs in that he died for vs and quickned vs by his spirit when we were sinners and dead in trespasses so that we could not loue him in regard of our degeneration Let vs now see the freenesse of his loue towards vs when wee could not loue him in regard of generation We had not then receiued being when Gods loue tovvards vs had receiued a beginning our soules were then vnbreathed our bodies then vnframed when our soules and bodies were by him affected When this glorious structure laid on nay in the earth when our goodliest building was only clay when our houses had no hands as Keepers to tremble Eccles 12.3 nor teeth as grinders to cease nor eies as Windowes to looke out at nor mouth as the doore to be shut nor iawe bones to sound in the grinding nor arteries or eares as the daughters of speech and singing to be abased no marrow or sinewes as siluer cord to be lessened nor the braines Tunicle as a golden Ewer to be broken nor any Veine as a Pitcher wherein the bloud is contained to be broken at the Liuer as the Well nor the head which turnes as a Wheele to be broken at the heart whence as out of a Cisterne all the powers of life are drawne nor the body which was raised out of the dust nor the Spirit which came from God before any of these were to be found we were interested in Gods fauour the earth was created for our habitation the creatures appointed for our vse in Gods loue before euer either we beheld the Light or the Light was brought out of darknesse or darknesse was vpon the face of the deepe Gen. 1.2 Loue is one of the affections and affections are seated in the heart the heart is placed in the midst of the body but neither could the body conteine the heart nor the heart cast affection nor the affection be carried in the chariot of Loue till loue affection hart and body had a being If then the Lords fauour was set vpon vs before any of these were sited in vs it is cleerer than the Sunnes brightnesse when the cleerenesse of the skie giues freest liberty to his rayes in the midst of the Hemisphere that we could not loue him when he loued vs because we were not when the eies of his excellency did sparkle the flame of his affections towards vs and therefore he louing vs before we loued him nay when we as enemies would not as sinners and dead men in respect of degeneration and without being in respect of generation could not loue him I appeale to the testimony of euery conscience if he loued not freely And seeing we must confesse he loued freely we may conceit he loued fully For in euery part of the body in euery power of the soule is imprinted the character of his fauour Is the eie at any time restrained from beholding vanitie it is a signe of his loue Is the mouth at any instant shut that it speaketh not blasphemy it is a token of his care Is the eare at any season stopt from hearing calumny it is an emblem of his mercy Is the foot staied vpon any occasion from following impietie oppression and cruelty it is the ensigne of his goodnesse His loue enlightneth the vnderstanding His loue rectifieth the Iudgement His loue ordereth the affections and his loue directeth the will Such a Sunne is the Lord to vs that there is no cranny of the heart but his rayes doe enter entring enlighten enlightning informe the minde reforme the manners and conforme the whole man to religious courses Childhood claimes a part in his loue Youth challengeth a portion in his fauour and Age hath not the least interest in his mercy He pardoneth sins fully accepteth vs in Christ fully receiued vs to himselfe fully will glorifie vs sully needs then he must loue vs fully which hee could not doe if hee loued not firmely for then there should be with him mutability Jam. 1.17 with whom there is neither colour nor shadow of changing Loue in electing vs before all time was the beginning if I may attribute beginning to that which is without all beginning Loue in redeeming vs in his appointed time was the continuing Loue in glorifying vs beyond all time shal be the consummating of our felicity all which trumpet out the firmnesse of it That friendship is not firme which is desisted that fauour is not faithfull which is not continued that faith not constant which is violated Cancell the euidence of his Couenant falsifie the truth of his promises stop the Fountaine of his mercies towards vs how shall he be the finisher of our saluation Heb. 12.2 Though this Ocean be dispersed into many chanels it suffers no diminution though this Sunne bee extended into many climates it admits no diuision though this gold bee transported into many countries it is free from alteration so strong as labour cannot weaken it so solid as vse cannot weare it so rich a treasury as time it selfe cannot wast it It followed Ioseph in his brethrens hatred Gen. 37. attended on him among the Madianites ver 39. houered ouer him in the Prison ver 40. honoured him in Pharohs Court ver 41. If Israel trauell from one Nation to another people Psa 105.13 14. Gods loue suffered no man to doe them wrong and rather than they shall bee vnregarded Kings shall be rebuked Contrarieties are combined for the good of vs if we bee within his loues compasse what prosperity promiseth aduersity bringeth and what is denyed by calamity is not yeelded by temporall felicity loue seeking in all things alike our good and keeping vs alwaies at one with our God so as neither death Rom. 8.38 39. nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from his loue which is in Iesus Christ our Lord. How are not our hearts as the thirsty ground greatly desiring and our bowels troubled within vs till we finde them filled with a loue of his Maiesty who is louely in himselfe louing towards vs seeing we yeeld vnto him no more than his due as good and render him our only duty as God The Heauens speake vnto the earth the earth cals vnto the waters the waters crie vnto the aire all of these summon euery one of their inhabitants to proclaime vnto man that God is onely his and nothing so properly his owne as is the Lord being his portion for euer if we be hungry Psal 73.26 he is bread for vs if we be thirsty he is water to quench it if we be in darknesse he is light if we be sicke he is our Physitian if we be blinde he is seeing though
men he vouchsafeth in the place and in the exercises by him appointed his house word meditation praier and Sacraments and though he be euery where so as if we would we cannot flye from his presence yet in that place in these ordinances it pleaseth him to conuerse with his children and his children are partakers of his spirituall presence In his word he manifesteth his glory in his Word he speaketh and powreth forth his mind to vs in prayers we familiarly talke and powre forth our hearts before him in the Sacraments hee giueth visible pledges of his fauour and we with the spirituall eye of our mind hand and mouth of faith looke vpon touch and taste the Bread of life in meditation wee enter into his priuy Chamber and he vouchsafeth vnto vs a sight and view of all his richest and rarest treasuries where wee may behold more pleasing more profitable obiects than could Berodach Baladan in the house of Hezekiah pretious things 2 King 20.12 13. where we may haue cause of greater admiration than had the Queene of Sheba in the hearing of the wisedome of Salomon which to heare she was content vpon the same of it to leaue her owne Country thereby testifying her desire to it and shall not we feeling the fruits of his presence who is greater than Salomon manifest our delight in it by our loue to his house and ordinances He that loues God glad will his heart be ioyfull his soule if he may conuerse with him at any time in any place or in any manner it shall please him to manifest himselfe vnto him Holy Dauid could not better expresse the greatnesse of that fire in his heart which could not be suppressed till it brake forth at his mouth and hee in admiration cried out O how amiable are thy Tabernacles Psal 84.1 2. O Lord of Hosts my soule longeth yea euen fainteth for the Courts of the Lord my heart and my flesh crieth out for the liuing God and yet in his exile hee might haue had the fruition of Gods fauour which lest wee thinke hee did not conceiue hee explaines his meaning to be this that his affections were fixed vpon the ordinances of God and therefore preferring the very Sparrow and Swallow before himselfe as linked to the Lord in a surer bond of loue addeth Yea the Sparrow hath found a house and the Swallow a nest for her selfe where she may lay her young euen thine Altars O Lord of Hosts my King and my God and holdeth them blessed not as though hee were accursed for how should he be but blessed who hath the Lord for his King and his God but herein he holdeth them more blessed than himselfe who dwelt in the Lords house from which hee was exiled and where the people of the Lord were made partakers of his will and performed his Worship And lest we should thinke that this loue of Dauid was only in the time of his banishment thus feruent to the place where the Lord in his ordinances did manifest his presence when he might and did serue the Lord free from all impediments and deliuered from the hands of Saul pleading in another Psalme his owne integrity in respect of his fauourable dealing with Saul thinkes that his innocency his confidence in trusting vpon God his keeping the affections and inward motions of his heart pure his abstaining from recompencing euill for euill in consideration of Gods louing kindnesse towards him his shunning and hating vngodly assemblies and persons his resoluing with pure minde and holy conuersation as before still to seeke his God though these were excellent signes of a good and godly heart hee thinkes all these nothing vnlesse his loue which he continually had to Gods house be added Lord saies he besides all the rest I haue constantly loued the habitation of thy house Psal 26.8 and the place where thine Honour dwelleth And as hee loued Gods house and all religious duties there exercised so before and aboue the rest in Gods Word was he most delighted it had not the meanest but the chiefest place in his heart not the fewest but the most of his affections set vpon it it was his delight his ioy his staffe his stay his rest his loue as in the 119. Psalme euery where appeareth Hee that is affamished receiues not meat with more gladnesse than Ieremy did the Word of God Ier. 15.16 it was the ioy and the reioycing of his heart Come wee now to Prayer Oh the loue of the godly to this exercise Some haue prayed often in the day as Daniel some by prayer haue preuented the morning watch to pray night and day was to some delightsom as to Dauid some haue neglected no occasion that was offered as Paul It was the vsuall practise of our Sauiour hee that needed least prayed most teaching vs by his own patterne what we should practise no sooner had he ceased preaching but he fell to praying hee prayed in the Mountaine in the Garden in all places at all times he prayed on the Crosse when he was suffering Now for the Sacraments in them wee behold his passion in them we partake of his body and communicate of his bloud by them our faith is confirmed our soules strengthened and our consciences quieted with euery of which what Christian is not delighted Delighted with them were they in the Apostles times who at euery meeting did breake their bread with gladnesse of heart Act. 2. And as for meditation by it we see God in his Word behold him in his workes looke vpon him though in the highest Heauens by it is presented to our eyes his Maiesty to subiect vs that wee grow not proud his Iustice to feare vs that we bee not wanton his mercy to comfort vs that we doe not faint his wisdome to direct vs that we doe not erre and his power to defend vs that we do not doubt By Meditation is manifested before the eyes of our mind the greatnesse of Christs suffrings his sorrowing heart his heauy soule his bleeding hands and feet his pierced side his wounded heart and whatsoeuer else he endured for our misdeeds in which the Saints of God haue beene much exercised and that by reason of their loue vnto it Thus doth our loue of God breede in vs a desire of society in those exercises where God presents himselfe if they may be had if not a seeking them according to his will aboue all things in the world The Spouse of Christ the Church of God euery Christian soule saith of Christ I desire to sit vnder his shadow Cant. 2.5 and I am sicke of loue that is I faint if I want that fellowship with Christ my head which I so much desire according to his will as he hath appointed to associat himselfe with me in his Word Prayers Sacraments and Meditation Let this be the tryall of the truth of our loue Are we as Beares drawne to the stake to these ordinances Is the Word
to vs as a burden Looke we vpon the Lords Table with contempt as though some homely fare were offered neglect wee prayers meditate we neuer wee haue no testimony of our loue to God for our care and reuerence and respect to the meanes are the emblemes of our affections to and the demonstrations of our delight in his Maiesty who presents himselfe in his ordinances True loue begetting a desire of communion which is alwaies seconded with a likenes of affection at the least hating whatsoeuer he abhorreth and louing that in whatsoeuer he delighteth Now he to instance in three things especially loueth First the honour of his name Secondly the obedience of his will and thirdly the prosperity of his Church and on the contrary holds in detestation those that derogate from his glory disobey his statutes and hinder either the flourishing of his Church or the furthering of his Saints in their temporall or eternall good As for the first his name and the honour of it how hee doth prise it better cannot I decipher than from his owne mouth who when he would preserue it as his owne peculiar proclaimes it as in the eares of all That he will giue his glory to no other and lest any might encroach vpon his right the better to detaine it and the more to deter them from attempting it Exod. 20. hee affirmeth That he is a iealous God which word is though but one word yet as forcible as all the Arguments Inuention can afford if it be duely weighed and more perswasiue than all the flourishes Rhetorike can yeeld if it bee truly viewed to proue and paint out his delight in his glory and loue to his name for all griefes are either to be appeased with sensible perswasions or to be cured with wholsome counsell or to be releeued with bountiful gifts or by tract of time to be worne out Iealousie only excepted In that then he alledgeth his Iealousie he intimates that Prayers cannot preuaile against his displeasure sacrifices shall not expiate that sinne time will not wipe out that blot cast vpon his glory Hee therefore that loueth the Lord will be grieued at the soule to see and heare the name of God dishonoured his worship despised his truth reuiled his religion scorned and the profession of his Gospell neglected He who willingly endureth his friends reproach is a liplouer He who patiently putteth vp the disgrace of his captaine is either a bufaint or a debosht souldier He who carelesly passeth by the contempt of his Creator is through Satans cunning an hellish and deformed creature Moses in his owne matters is the mirrour of meekenesse Numb 12.3 but if the people in his absence practise idolatry oh how doth vexation enuiron his brest wrath weaken his memory and anger confound all the faculties of his soule What though the Tables of stone were written with the Lords owne finger his hands cannot hold them Cunning workmanship is not weighed Charity is not regarded if pietie suffer disparagement Their Idoll God shall be because a Calfe consumed in the fire grinded to powder Exod. 32.19 throwne into the water and the idolaters pallates be seasoned their bowels relisht with that sweetnesse which ashescorrupted water can afford Doth Rabshakeh blaspheme the liuing Lord How will Eliakin and Shebnah expresse the loue to their God 1 King 18.48 their loathing of that disloyaltie their bodies shall not continue couered when his name is cloathed with dishonour their garments shall not remaine vntattered when his glory was rent with so great disgrace Psal 119.136 Dauids eies in consideration of the great dishonour cast vpon Gods name through common iniquity gushed out riuers of waters To expresse the greatnesse of his griefe it is said they gushed out To manifest the multitude of his sorrowes they are called riuers of teares and all was because men kept not his law Hereby demonstrating his loue vnto God by that griefe which he had for the dishonouring of his name And truly for they that are sealed to saluation doe mourne and cry for all the abhominations that bee done in the midst of the places where they liue Ezech. 9.4 Is there such a mist drawne ouer our eies that we set not such a thicke cloud ouer our vnderstanding we marke not such a caule ouer our consciences wee feele not either in ourselues or others the abhominable blasphemies of his name the horrible contempts of his honour wherein he is so much delighted how can we loue him Loue begetting a likenesse of affection not only to his name but his Will also the obeying whereof is the badge of our true affection whence it is that the Prophet Dauid cals vpon all that are Saints to this duty Yee that loue the Lord Psal 97.10 hate the thing that is euill seeing he detests it ye may not desire it and our Sauiour Christ who can best describe his owne disciple though he gaue often loue as his liuerie yet he will not haue them ignorant of the infallible signe whereby the truth of the liuery is discerned Iohn 14.15 If ye loue me keepe my commandements Oh that we had hearts so enflamed that with him who was a man after Gods owne heart in the feeling of our defects euery one would crie out Psal 129. Oh that my waies were so directed that I might keepe thy Statutes and the palpable perceiuing our failing in not doing the things we should nay those we would cause vs cry out with him who was a chosen vessell Wretched man that I am Rom. 7.24 who shall deliuer me from the body of this death Neh. 13.14 and iustly plead with Nehemiah and Hezechiah our goodnesse and integritie Esay 38.3 then might our soules repose themselues in the sweet bed of peace assured of our vnfained loue to God But is the polluted puddle of iniquitie our bathes the actions of vngodlinesse our recreations the assemblies of the wicked our choisest company Is sinne our surest stay wicked counsells our best guides hellish drugs our wholesomest Physicke Sathans delights our sweetest potions Are we so farre from hating that we delight in couetousnesse pride malice profanation Is that most respected which God least regardeth or that contemned which he commendeth or that disobeyed which he enioyneth that heart and loue towards God is in a dangerous consumption Poore loue is that will forsake nothing at Gods prohibiting nor reforme any thing at his perswading nor performe any thing at his enioyning Can a woman prostitute her body to a varlet and yet truly say she loueth her husband or a childe pleade his loue to his Parents while he is vndutifull or any call himselfe a friend a member a sonne or daughter of the Lord disobeying his will and acting the workes of the deuill May the heart of a Saint neuer conceit it for true loue begets a likenesse of affection to his name and will yet if there it stoppeth it were like a
strange affectioned wife or friend who can bee well content the one to maintaine her husbands credit the other his friends estimation and both embrace his profitable counsels and performe his pleasure because either their owne dignity and good is continued or distaste and disquiet preuented but can least endure that childe in whom appeares most the fathers image or that friend who is most respected and therefore that soule whose loue is wholly fixed vpon the Lord will loue his Church which is his vineyard planted by his owne right hand garded by his Angels guided by his wisdome the flourishing whereof he greatly affecteth and they who loue him are delighted in it whether ioyntly or seuerally considered In euery particular member of it loue wee the graces that appeare in them loue we them for the graces which are signes and testimonies of Gods fauour towards them We can haue no better testimony no better token of our loue to God no surer marke of our saluation for if we loue him who by his eternall spirit did beget them to be heires of glory 1 John 3.14 we cannot but loue them who are begotten and are children of grace a signe not to bee neglected for hereby wee know that we are translated from death to life because we loue the brethren 5.13 Is thy affection rather lessened then encreased to a Christian because he is a Christian Matth. 10. Doth his loue to the word his delight in good workes his distaste of wickednesse imbitter thy minde against him Can he loue the father who loathes the dutifulnesse of the sonne or honour the Soueraigne who harbours dislike of the subiects loyaltie Christ will proclaime against them howsoeuer they soothe now themselues at that great day in that they loued not his little ones Mat. 10.42 they had no delight in him For the Church ioyntly is it ioy to thy soule to heare improue the prosperity of it to perceiue and procure the propagation of the Gospell in it And dost thou with Paul in the midst of thy bonds and imprisonments for ioy forget the sorrowes of thy afflictions at the report of Christ and his Gospels proceeding then art thou with the Lord alike affectioned Contrarily art thou with Nehemiah for thy outward state without all cause of sorrowing liuing in soft rayment and faring deliciously in Artaxerxes Court yet art in countenance sad art thou not sicke yet weepes and mournes when thou hearest of the distresse of Ierusalem or with Vriah wilt thou lodge with the kings seruants and not goe downe to thine owne house because the Arke of the Lord is in hazard Art thou strooke as the wife of Phinees with sorrow with a deadly sorrow hearing the glory to bee departed from Israel Dost thou in a word Preferre Ierusalem to thy chiefest ioy The Lord will not forget thy loue when he will neglect those who are so glued to the profits and pleasures of this life that so they may haue the flesh-pots of Aegypt and the plenty of Sodome care not which way Religion goeth harken lesse to the well-fare of the Church then to those things which are done in a strange Land They solemnise the feasts of Bacchus as the greatest godhead present their offrings and enrich the Altar of Aesculapius as a Diety They honour Pluto as a diuine power and so they may liue in any aire can turne to any Religion neither meditating on Gods mercy which would moue a desire in them to delight in and be affected with what he loueth nor pondering his Iustice which would beget a feare of his Maiesty as it did the Prophet Dauid as of himselfe he testifieth My flesh trembleth for feare of thee Psal 119.120 and I am afraid of thy iudgements Doth Dauid deepely interested in the Lords euerlalasting loue by Couenant neuer to bee cancelled tremble and are we loded with sinne lulled in the Cradle of stupidity Is he a man after Gods owne heart afraid of his iudgements and are not we branded with impiety abashed at the contemplation and sight of his Iustice Oh feare the Lord all yee his Saints for your soules obseruing Iustice become the banquetting house of the blessed Trinity Get the feare of the Lord it is a faithfull Porter Your soules are either already sicke or subiect to diseases seeke for the feare of the Lord it is a skilfull Physician Your soules are as Ships in danger to be tossed in tempestuous seas be fastned to the feare of the Lord it is an assured Anchor Haue you entertained disloyall thoughts or attempted any rebellious enterprise and are afraid to approach the Throne of grace to pleade your pardon Call for the feare of God it is a powerfull Aduocate Are you trauelling in the Wildernesse of this world replenished with many by-paths doubtfull which way to take Take for your companion the feare of the Lord it is a faithfull Counsellour Are you enuironed in the midst of many enemies guard you with the feare of the Lord it is a carefull Centinell Haue you entred the danger of the battell fight vnder the banner of the feare of the Lord it is a couragious Captaine It is a faithfull Porter not admitting any rebellious suggestion nor though entertaining vnawares suffring to abide any heauen-distasting motion in the soule the Lords Palace for if Ioseph be tempted this either diuerts the attempt repels the assault and makes him cry out How can I do this and offend my God Gen. 33.9 or else subuerts the plot and expels the act rather leauing the loosenesse of the thoughts then loading the conscience with the weight of sinne rather enduring the losse of a ragged motion then to defile the mansion of a heauenly mind yet sets open wide open the doore of the heart to euery guest wherein the Lord delighteth kindly entertaining euery grace which hee affecteth cheerefully welcomming euery good thing the presence whereof he desireth Is mercy and compassion more pleasing then sacrifice Hos 6.6 Neb. 5.1.5 Iob. 6.14 The feare of the Lord first inuites it 2. Chron. 19.9 Is singlenesse of heart the delight of God the desire of man The feare of God admits it Psal 187.11 Is waiting vpon the Lords mercy and depending on his pleasure expected by him respected of him The feare of the Lord brings it in his hand to the banquet By him who feareth the Lord Col. 3.22 Obedience is as readily saluted as the sun-shine day after showers in the time of Haruest Repentance as louingly embraced as the prodigall Sonne by the commiserating father Pro. 1.7 Psal 112.1 Instructions as ioyfully receiued as Christ by Zacheus Thus is it a faithfull Porter It is no lesse a skilfull Physician Eeclus 1.26 either purging corrupt humors and restoring health or preuenting sicknesse and preseruing life It purgeth corruption not suffring sinne to nestle it selfe in the soule or iniquity to lodge as a guest in the heart but speaking to it as the Lord
Moses who was faithfull in all Gods house and deliuered nothing vnto that people vpon whom God had fixed his affection aboue other nations without his warrant testifieth the Lords will in these words Deut. 10.12 And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his waies and to loue him and to serue the Lord thy God with all thy heart and with all thy soule Where we may perceiue the two affections Feare and Loue equally required So as whosoeuer neglecteth the fearing of him though if they could be seuered he loue him or whosoeuer careth not to loue though if it were possible without the other he should feare him he becomes a transgressor Ia. 2.10 11. rendring a single seruice where a double dutie is required and so neglecting either he stands guiltie for both because he that enioyned the one commanded the other either of which who so omitteth goeth against the will of the Commander neither of them therefore must bee missing because both by the same authority commanded And as they are vnited by their Commander so in their Causes they are confounded for that Mercie should moue Loue none will question but that it should make vs Feare some may doubt and without all peraduenture to affirme it would seeme a Paradoxe if the Prophet Dauid a man after Gods owne heart and therefore knew what was his truth to bee deliuered and could not bee vnacquainted what was his will to bee reuealed and surely to the Lord himselfe durst not haue produced the of-spring of his owne braine a vaine conceit turning to the Lord had not auerred Psal 130 4. There is mercy with thee therefore shalt thou bee feared What is it now in the Prophets iudgement is the cause of feare is it not mercy This harsh-seeming and bitter-deemed fruit of feare must grow vpon that truly knowne pleasant and taste-pleasing tree of his fauour for so hath the Lord ordeined as is recorded in the second of the Kings the seuenteenth Chapter Feare the Lord thy God which brought thee out of the Land of Aegypt with great power and with a stretched out arme His louing deliuerance must bee the foundation of their feare and his preseruing of them the roote from which must spring their reuerencing of him whence it is that the Psalmist attributeth the fearing of the Lords name by the Heathen Psal 103.15 16. and of his glory by the Kings of the earth vnto one speciall act of his mercy the repairing of his Zion Deut. 10.11.21 22. Now Moses though speaking with the same Spirit declared what the Lord had done for Israel how he had deliuered them from their enemies placed them in the promised Land the Land of couenant done for them great and terrible things which their eyes had seene and further of seuenty persons had so multiplied them as they became as the stars of Heauen in multitude and why doth hee number thus the Lords mercies euen for this purpose as hee himselfe expresseth that these acts of mercy might bee motiues to enflame the peoples affections to him Therefore saith he thou shalt loue the Lord thy God Deut. 10.11.21.22 Ios 23.9 In like manner doth Iosuah his successor presse the same duty from the same ground vpon the same people For the time past the Lord had driuen out before them great Nations and strong so fauourable hee was to them No man was able to stand before them to that day so mighty was he in them For the time to come one man of them should chase a thousand so powerful he would be with them all vndeniable arguments of his mercy towards them But to what end doth he call to their remembrance the one or giue them notice of the other because in the effect the consideration of the one is not so profitable as the remembring of the other is precious the truth whereof is implyed by the manner of the charge which is added Vers 11. Take heede carelesnesse will proue a corasiue take good heede a little negligence may bee the cause of great and long repentance therefore you haue seene his preseruations of you haue heard his good purpose towards you vnto your selues selfe-caused woe is a festring wound selfe-breeding folly is a double fault Take good heede therefore vnto your selues that yee loue the Lord your God Is not now the Lords mercy a motiue to loue him and is not his fauour an occasion of his feare Surely his fauour doth inflame our affections to him and kindle in our soules a feare of him And as his mercy so likewise his iustice is a cause of both Iustice is indeed as oyle to continue the burning of the Lampe of feare but it may seeme as water to quench the fire of loue Seeme it may but it doth not in the Saints of God for as Lime though it be naturally cold as all stones are participating of the earth in substance and generall properties yet it retaines in it an hidden heat and a fiery quality Nat. bist lib. 36. c. 33. Mirum aliquid postquam arserit accendi aquis Aug. de Ciu. Dei Quoddam valde mirabile accidit quia calx ex aqua incenditur ex qua omnis ignis extinguitur oleo verò extinguitur quo omnis ignis nutritur specially if it be once burnt as Pliny saith in so much that it is kindled by water so the loue which the Saints beare to the Lord is more inflamed by his iudgements inflicted on them and through his iustice obserued by them though they may seeme to be an hurt in truth they are an helpe though they may be thought to decrease our loue yet they are found to encrease that loyalty which cannot be seuered from loue Psal 119.175.62.164.52 Seuen times a day saith Dauid doe I praise thee because of thy righteous iudgements though then the thinking of his iustice may be imagined to daunt our courage yet the remembring of his iudgements is the cause of comfort I remembred thy iudgements of old O Lord saith that anointed of the Lord and haue beene comforted though the appearance of them quench our delight in them yet the experience of them stirres vp our desire vnto them My soule breaketh for the longing that it hath vnto thy iudgements at all times And lest we should conceiue it onely of the Reuelation of his iustice in his word as may be collected sometimes in that Psalme to be conceiued as verses 137 138. hee addeth the reason of that his desire Thou hast destroyed the proud and by thy punishments declared that they are cursed which doe erre from thy Commandements so that there it must needes bee vnderstood of the execution of them in his wrath vpon the wicked or in his wisdome vpon the godly which sorts of people may by them see his equity which will cause them to loue him and bee sensible of their owne
misery which will moue them in affection to flye vnto him yet the same Prophet in the same Psalme testifieth to the Lord himselfe that his flesh trembled for feare of him and he was afraid of his iudgements and by his actions as well as words declared that hee conceiued Gods iustice to be a iust cause why euery man should feare him for though before in all ioy and with such solemnity as testified the delight of his heart he was bringing into his owne City the Arke 2 Sam. 6.9 yet as soone as Vzzah was strucke dead he durst not aduenture to bring it any further but desisted though it were the testimony of the Lords presence thus both iustice and mercy are the causes either of them of both loue and feare and as the Lord doth adorne the heart with his feare so hee doth enrich the soule with his loue as the Word by his promises drawes our affections to him so the same Word by his threatnings causeth vs to stand in awe of him we may see them both then growing vpon the same ground and vnited in their causes No lesse in their companions For as seruing of the Lord is required where the fearing of him is enioyned Deut. 10.12 so the louing of him is prescribed where his seruice is commanded Feare must haue with it walking in his waies and walking in his waies may not bee without loue as there is required the keeping of the Commandements by them that loue him so there is a delighting in his Commandements by them that feare him Where as true society and sociable vnity for the greater increase of mutuall comfort will seeke to settle and solace themselues in the same and that a selected place so these graces will be lodged in the same and that a peculiar Cabinet For both these pearles are not found together in euery Fountaine both these Gems are not digged together out of euery ground both these flowers are not growing together in euery Garden for in the hearts onely of Gods children are they both harboured in the soules onely of Gods Saints are they both nourished in the affections onely of the Lords elect are they both planted Caine Esau and Iudas had a kind of feare but false for they wanted loue the Pharisies and Simon Magus had a kind of loue but counterfeit for they wanted feare if the former had had loue they had desired and desiring expected Gods grace if the other had had feare they would haue neglected their owne respect and haue sought for and aimed at Gods glory they all wanted both true feare and loue for of the one sort the hearts were enuious and they despaired which loue entertaines not of the other the Spirits were vaine-glorious and they presumed which feare admits not Neither let it seeme strange that feare and loue whose very names imply a great diuersity in their natures should with an vnanime consent lodge in the same breast seeing the bitter Rue and the sweet Fig-tree draw moisture in the same ground the solitary Turtle and the sociable Doue must bee offered in the same sacrifice Feare that seemeth to bee bitter in the obiects threatnings and iudgements and solitary in the operation trembling and being ashamed to appeare in presence and Loue which is sweet in its proper obiects promises and goodnesse and pleasing in the effects hope and boldnesse to approach the Throne of grace flowing from one heart as the Lords Altar are as incense in his acceptation For they act one and the selfe same thing though diuers waies in the soule of man For let it be granted which cannot be denied that Loue vniteth Dauid will affirme that Feare knitteth the heart vnto the Lord. Let it bee auerred Psa 86.11 that Loue willingly heareth Zephany dare assure any who shall make scruple of it that Feare is not altogether slacke to receiue Zeph. 3.7 instruction Will Loue prie into the secrets of the party loued to be partaker of them Feare is as obseruant of and as loth to want those mysteries which the party feared hath reserued for it Loue woundeth the soule when it sees Gods fauour and Feare woundeth the spirit in beholding his displeasure Loue inflameth the desire to doe what it knowes is acceptable and Feare sets on fire the affections to consume what it conceiues to be abhominable Loue humbleth a man seeing the greatnesse of the beloueds mercy and Feare casteth downe the pride of minde in viewing the glory of the feareds Maiestie together with the number of its owne offences Loue as the fiery piller guides in the night of aduersity Feare as the Cloud giues directions to our paths in the day of prosperity Loue mitigateth the sorrow which feare had caused and Feare qualifieth that ioy which Loue produced Feare as Rew tempereth Loues Figge-like sweetnesse lest it should passe the golden Meane and become vnpleasing and Loue as the Figge-tree moderateth Feares Rew-like bitternesse that it exceed not its equall measure and be made vnprofitable As for their effects Exod. 20. is Gods mercy shewed to thousands of them that loue him it is no lesse from generation to generation on them Luke 1.50 that feare him Deut. 30.16 Is Feare made partaker of his blessings Loue communicateth of his bounty Is Life the promised recompence of Loue Death shall not bee the allotted reward of feare Doth Loue indue the heart with abundance of celestiall grace Esay 33.6 Feare is a treasure to enrich the whole man with all good Doth Feare make man acceptable vnto God Acts 10.30 Loue makes him at least as gratious with him Doth Loue prouide for posterity Feare leaues not the succession in calamity if any either temporall spirituall or eternall good attend vpon the one it likewise becomes a follower of the other so like they are in their effects There is as mutuall a conspiring betweene them in their generall and particular opposites For as displeasing of the Lord is auoided by Loue so offending of him is abhorred by Feare Will not Loue cleaue to Heathenish either workes or worship Jos 23.11 12.16 2 Kin. 17.35 36 Feare will fly from heathenish both confederacy and Idolatrie Feare hateth presumption as the Serpent the Ashe tree and Loue shunneth rashnesse as the Scorpion Aconitum Iosiah durst not disobey when hee heard what was threatned nor Dauid presume when hee saw what was inflicted 1 Chron. 13.12 for they were withheld by Feare The Disciples would not molest their Master Matt. 8.24 25. till there was no hope of safety because they were bridled by Loue as the Church would not suffer any to awaken her Spouse in signe of her affection Cant. 3.5 Feare participating of the nature of the Lion which is terrible loatheth a putrified denne and loue which communicateth in property with the Doue which is louing shunneth a foule cottage such is their sympathie in respect of their opposites Now for their conditions Wee cannot but
see how neerely they are in them conioyned if we obserue their mutuall 1. Excellency 2. Dignity 3. Validitie Their Excellency appeareth to bee the same in that God hath indifferently made knowne himselfe as it were by name by either of them Wee iustly make account of the name especially if it bee giuen of purpose not by peraduenture for the better finding out of the nature of that whereunto it is giuen and if Embassadors receiue their respect according to the Maiestie of their Master whom they present how shall we not esteeme of the excellency of both Loue and Feare seeing the Lord himselfe who did all things gaue euen names in number weight and measure in his sacred Word where euery one may and ought to reade his pleasure will haue vs to conceiue himselfe sometimes when Feare is mentioned and other somtimes when Loue is repeated Iacob cals him the Feare of his father Isack and Iohn which lay on Christs bosome that beloued Disciple cals him Loue. 1 Iohn 4. Can a Christian heare himselfe called in the Scriptures by the name of King and not conceiue of what repute he is of through Christ in the eies of God Can any heare the names of Feare and Loue to be transferred to the Lord himselfe and not confesse the excellency the mutuall excellency of either For he bearing their name they must needes partake of his nature Their mutuall dignity is as manifest for these two comprehend all what man can performe to God or which God requireth of man For our Sauiour for the accomplishing of the Commandements calls for nothing but Loue whereupon Paul saith Loue is the fulfilling of the law Gal. 6.2 and Salomon who had too much experience of falling from God hauing testified his distast of his too much tasted vanities affirmeth that the end of all which any can perswade aduise or presse is to Feare and to keepe the Commandements Eccles 12. and he giueth the reason for that is the whole duty of man Surely our blessed Sauiour and his elect vessell extolling Loue include feare or they contradict Salomon and Salomon in his Feare and keeping the Commandements implied Loue or hee gainsaied our Sauiour and his Apostle But they all speaking by the same spirit affirme the same thing For nothing but these two which giue life and lustre vnto euery duty besides and therefore ioyned sometimes with one sometimes with another are aboue other yet indifferently required And now Israel what doth the Lord thy God require of thee but to feare and loue him Deut. 10.12 Whereby we may obserue these to be all are expected by him accepted of him Shewing in his expectation what are to be performed to him by vs as our duties intimating in his acceptation how greatly he delights in these graces and in both manifesting what is in his estimation the dignity of them either of which indeed were of no worth if they were not both permanent But now the Validity of either is such Cant. 8. that as much water cannot quench loue nor the flouds drowne it so many troubles cannot ouerturne Feare Iob 15.15 nor calamity conquer it Cant. 8.7 Loue is not to bee drawne by force for it is strong as death Feare not to be vnited by flattery for it is suspicious of danger Gen. 20.20 Loue is not to be perswaded from God by any power hauing fully tasted of his fauour Feare is not to bee enforced from the Lord by any terror Psal 34.8 hauing drunke deepely of the cup of his power Dan. 3.17 18. Ier. 32.40 That heart wherein the Lord hath put his feare departs not from him and that soule which hath yeelded to his loue will not leaue him Feare looking on the promises and the power of him that made them groweth vp to the perfection of full holinesse till it be indued with it 2 Cor. 7.1 and loue wanting full fruition of prepared ioyes aspireth to perfect happinesse till it be inuested in it Neither of them ceasing before they be made partakers of their expectations Thus then they agree in their Commander Causes Subiects Acts Effects Opposites and Conditions of mutuall Excellency Dignity and Validity And therefore aswell the one as other to bee harboured in euery Christians heart 1 Iohn 4.18 But perfect loue driueth out feare It is true one poison preuaileth against another Aug. ser 13. de Verb Apost Timor servus est Charitas libera est two contraries cannot subsist together in one subiect in the same measure of contrariety and looke how much soeuer is the power of a sonne-like loue so much lesse is the strength of a slauish feare where loue hath apprehended the firmnesse 1 Iohn 4.17 of Gods fauour there is no doubting of his helpe in the time of danger no want of boldnesse in the day of iudgement That loue then which the Lord accepteth as perfect casteth out that Feare which he reiecteth as faithlesse That loue which striueth in expectation of prepared pleasures to perfection banisheth that feare which laboureth in apprehension of allotted iudgements with painfulnesse as plunged in the gulfe of despaire To feare him then not as a Iudge that will condemne but as a Iudge that will discharge vs is that feare which loue is so farre from driuing out that it liketh it liking it loueth it louing it cannot liue without it Psal 2.11 Serue the Lord with feare and reioyce before him with trembling is the exhortation of Dauid where loue is not harboured ioy cannot be expressed as then there must not be seruing without feare so neither must there be trembling without loue for there is no seruice acceptable which wanteth reuerence nor reuerence commendable which is rendred without affection And as one well saith Hugo de S.V. de instit nouit c. 5. Reuerentia sine amore magis seruilis amor sine reuerentia puerilis iudicari debet Reuerence without loue is too slauish and loue without reuerence is too childish if there be loue and not feare it answereth not the Lords worth if there be feare and not loue it argueth the greatnesse of our vnwillingnesse Psal 5.7 and therefore what the Prophet Dauid had exhorted others hee resolueth and promiseth that he himselfe will practise I will come saith he into thine house O Lord in the multitude of thy mercy and in thy feare will I worship toward thy holy Temple Mercy moueth him out of loue to come and feare maketh him in reuerence to continue loue draweth him to the duty and feare directeth him in his deuotion Such is the efficacy and dignity end and vse of them where they are vnited that this louing feare and fearing loue is the way by which God walketh vnto man and the Ladder by which man climeth vnto God They humble God but exalt man bring God downe below and lift man on high Joh. 14.23 for that heart where loue is harboured will hee inhabit and that spirit which in feare of his displeasure is bruised will he visit Esa 57.15 For by them are the fetters of sin loosed from our feet the manicles of iniquity taken from our hands the caule of hardnesse remoued from our hearts and the some of calumnious blasphemy blasphemous calumny wiped from our mouthes for Loue softneth as the Goats bloud the adamantine Feare breaketh as the hammer the stony heart Loue looseth the spirits as the hot Sunne the frozen Fountaine and sendeth out flouds of teares Feare maketh man as the fire the hardest mettals pliable to euery truth Loue and Feare vnited in one soule dissolue there the cursed workes of the Deuill and kindle the fire of true deuotion and therefore not to be seuered because the Lord is both iust and mercifull mercifull and iust Fulg. l. 1. de rem pecc ad Fabiol mans 23. Let all men therefore entertaine these deere and inseparable associates Let the wicked learne to feare and loue the Lord for his iustice and mercy that being conuerted they may misse of that punishment which his iustice hath threatned and receiue that pardon which his mercy hath promised Let the good loue and feare him for his mercy and iustice that being preuented by his mercy through loue of it they may continue in good workes and in Feare of his iustice keepe themselues carefully from sinfull waies Let the wicked thinke of his mercy lest too much swallowing of his iustice they forget his fauour and be denoured by sinne through desperation Let the good feare his iustce lest too much swilling his mercy they neglect his anger and bee seduced by Satan to presumption Let all men both loue and feare him feare and loue him that his Angels may pitch their tents round about them his Spirit in all their waies direct them himselfe take them while they remaine here vnto his protection and hereafter in his due time translate them to an immortall Crowne of glory which hee giue vnto all vs and euery one that are his for his sake who hath so dearely bought vs Iesus Christ the righteous Amen Amen FINIS
those that loue him 2.5 he giues not the Crowne only but the Kingdome too How should not we render the Lord his due in performing our dutie for the dignitie of it which he so highly esteemeth so readily approueth and so manifoldly recompenceth with temporall spirituall and eternall blessings but seeing loue is the ground of all which is conferred from God on vs and the substance of all that is owing from vs to God let vs first see the meanes whereby it may be obtained or continued and the markes wherby it is discerned In respect of the meanes whereby it is obtained or continued we must be either passiue or actiue Passiue in the hearts purity for vpon that condition will this grace enter and without cleansing no expecting it as a Companion therefore Hee that was faithfull in all Gods house Heb. 3.2 promising from the Lord that he will circumcise his peoples hearts adds withall the end of that circumcising that thou maist loue the Lord thy God Deut. 30.6 as if there could be no louing of the Lord where there was no circumcising of the heart and indeed onely then will this loue bee entertained when our hearts are purified For the loue of God is a fire and abhors vnfitting fewell which may either cause smoke to offend the eies or stench to distaste the smell of God and at last extinguisheth it selfe and therefore as Noahs Doue would not set one foot vpon the muddy earth nor any Doue will delight in a foule cottage as no Lion will frequent any putrified haunt nor the Turtle pearke vpon a barren tree so neither will this grace partaking of the spirits qualities from whence it comes as the water tasteth of the fountaine from whence it floweth take footing or can delight in a corrupted conscience nor seeing it is neere allied to the Lion of the Tribe of Iuda deigne to harbour in a polluted heart nor being the Lords truest Turtle sit vpon or seat it selfe in that man whose minde is destitute of holy meditations Meditate then for you must be actiue on the vngodlies deficiency this graces excellencies and the Lords mercies Meditate vpon that wofull yet assured prediction of our Sauiour Mat. 24.12 that the loue of many shall wax colde and it will bee a cocke to awake thy sleeping conscience a goade to pricke thee forward to feruent prayers lest thou shouldst bee one of them that must be tainted with so great a sinne Meditate of the graces excellency in the quality efficacie and extension and that will be as a fire to enflame and as a fewell to continue thy desire vnto it For in the Quality what grace more honourable in the efficacie what grace more powerfull 1 John 4.8 in the extension what grace more large more lasting remember then how of all graces this is graced with the greatest name as most participating of the diuinest nature Remember how of all graces this is most preuailing Rom. 8.28 seeing all things though in neuer such an Antipathy and contention among themselues yet as vnited forces must worke together for the good of those that loue him Remember that howeuer the eye may see much the eare heare more and the heart conceiue more than either the eie can see or the eare can heare yet The things which eie hath not seene 1 Cor. 2.9 eare hath not heard neither came into mans heart hath God prepared for those that loue him Remember how of all graces this is most large most lasting 13.13 Faith shall cease vpon fruition hope end vpon possession loue only continue all the time of our eternall happinesse Faith is onely for the present Hope for the future Loue both for the past present and the time to come Faith is locked within a mans owne brest hope helpeth not anothers heart onely by Loue as by the Sunne both the Sphere where it is placed is enlightned and another place vnto which it diffuseth the rayes is warmed Lastly meditate on Gods great mercies in his promises prouidence performances and they cannot but beget a liking which ere long will be seconded with a zealous louing of his Maiestie Thinke how there is no crowne so rich as that which he promiseth no ioyes so rare as those which he prepareth no kingdome so large as that which he intendeth no society so louely as that which hee purposeth to them which loue him thinke how readily he hath enclined his eares and heard thy cries how cheerefully hee hath opened his mouth and comforted thine heart how louingly hee hath stretched out his arme and remoued thy dangers how freely he hath filled his hand and enriched thy soule Thus the purifying of thy heart meditating on the vngodlies deficiency this graces excellency and the Lords mercy will by the assistance of his gracious spirit wrought with faithfull and vnfained praiers lodge his loue in thy heart where if it be lodged by two markes it may be discerned For loue begetteth first a desire of Communion secondly a similitude of affection Our Communion with the blessed Trinity is twofold either Corporall or Spirituall this is to be had heere that to be enioyed hereafter both to be desired euer for they that truly and sincerely loue Christ Iesus they will long for his comming and thirst for his last appearing Loue is such a linke as it cannot lacke the Vnion nay communion with the partie loued Loue is such a fire in the heart of Saint Paul that it flames out at his mouth and manifests the desires of his soule Phil. 1.23 euen to be dissolued and to be with Christ and as a violent fire which keepeth within no bounds but being driuen with the winde of Gods spirit sparkles out the wishes of the whole Church as if it were the words but of one bride calling for the company of her spouse Come Lord Iesus come quickly Reu. 22.20 Feruency admits no deferring and earnest desires endure no delaies especially where perfection compassion and mercy shall vpon their meeting giue a full end to all imperfection wants and miseries A Christian soule well considering this absolute and happy communion hauing one only sparke of affection and one onely dragme of loue must needs desire it Nothing surely nothing can hold it from flying by the wings of feruent prayer and entring heauens palace nothing can quench the flame of it the fire being as strong as death or hinder its burning aboue the clouds till the affections of the Churches Spouse which seeme to bee frozen in that he comes not at her call be so warmed within him as he may be moued to descend that they meeting him in the clouds may behold his corporall countenance which because they cannot yet enioy doe manifest the truth and sincerity of their loue to him so long as it is his pleasure to detaine the former the affectioned soule delighteth here in nothing more than in a spirituall societie with him which often to earthly
are the signes by which the feare of God is discerned The plaister is made knowne the physicke is prescribed there wants nothing but the applying of it Are thy hands often stretched out to God art thou content to wait his pleasure to vndergoe his wrath to endure the smart of his rod though to thine owne ruine with continuing in pietie towards him and praising of him Art thou informed informed dost thou prouide prouiding seest thou assistance to sustaine thy hope in encountring encountring findest thou strength in resisting is thy resisting seconded with preuailing and thy preuailing accompanied with persisting Art thou pitifull toward and prouident for such as are more wofull than thy selfe commiserating them in thine heart comforting them in thy words and helping them with thy best endeuors Dost thou yeeld submissiue reuerence and sincere obedience towards those who are any way aboue thee or thou bound to Liuest thou humbly peaceably iustly with all Hast thou a care to giue the dead their due and is not thy loue finished when their life is ended but dost thou manifest the truth of it towards them in theirs Of a certaine the feare of God is in thee indeed and surely his saluation sauing assistance assured safety is neere vnto thee Thou needest not be afraid of the perillous time thou shalt not be visited with euill Thou needest not be discouraged for Sathans subtleties thou shalt auoid the snares of death Thou needest not feare thy finall falling for thou shalt continue Pro. 14.27 But as for those who liue as though they receiued no good from him could haue no vse of him or it were vnprofitable for them to pray vnto him who murmure in their miseries grudge in all their griefes snarle at the stones which hurt them neuer looke to the hand which throwes them who seeke not to him as men without hope despairing of his helpe who adde sinne to sinne drinke iniquity like water and pull transgression to them with Cart-ropes who obserue no benefit or blessing from him and therefore cannot hold him worthy either to be sanctified in them or magnified by them who doubt no danger preuent no perill hope for no aide haue no strength to resist dare not encounter and cannot conquer yeeld themselues cowardly to bee captiued at Sathans pleasure and remaining without stability haue their states like Reubens Gen. 49. vnstable as water and are themselues like water runne out and spilt vpon the earth vnpossible to be gathered vp or at best vnprofitable for any necessary vse in the house of God who mocke at others miseries without commiseration take aduantage at others calamity to oppresse them vse their power wit wealth to worke their iniurious wills in others wants and weaknesse who are so farre from furthering in that they put the blinde out of his way lay snares to entrap the ignorant insult ouer the impotent and are faithlesse in what is committed to them whose pride selfe-conceit and arrogancy stop the passage and damme vp the streame of mutuall comfort and conference who embrace no opinion though most true saue their owne though most false who admit of no alteration in things wherein change is commendable preferring their owne censure before the grauest sentence their owne disgrace in recanting before Gods glorie his Churches good their owne eternall quiet in confessing and disclaiming what was either vnfit to bee done or thought Prou. 31. wilfully forsaking their owne mercie who with the Salamander loue to liue in though they might auoid the fire of contention and contradiction renting the Commonwealth with seditions and the Church with schismes thinking suits in law to bee the surest course to keepe what their soules assure them is anothers right and the wisest way still to hold what their conscience tels them is not truth whose ingratitude forgets anothers goodnesse lust respects not anothers interest and care is to laugh though other weepe selfe pleasing and profit making all fish that comes to net All these are as farre from Gods feare as they are neere to these faults and as much as they are haunted with these hellish Hags so little are they frequented with those happinesses which accompany the feare of God For well may I say with the Prophet Dauid Psal 36.1 The transgression of the wicked man saith within my heart that there is no feare of God before his eyes My conscience tels me that sinne and impiety perswade the vngodly and vnrighteous person that there is no God of whom he should be afraid And what is the cause of all impiety toward God iniquity towards man Is it not the want of this feare The Prophet there affirmes it For thence is it that he flattereth himselfe in his owne eies vntill his iniquity be found to be hatefull Thence is it that the words of his mouth are iniquity and deceit and himselfe hath left off to be wise and to doe good Thence is it that He deuiseth mischiefe vpon his bed setteth himselfe in a way that is not good and abhorreth not euill Rom. 3.10 And the Apostle Paul hauing from the same Prophet affirmed that None is righteous no not one proueth it by their inward defects they had no vnderstanding by their outward failings in the generall course of their life They did not seeke after God they are all gone out of the way in the particular members of their bodies their throats are an open sepulcher their tongues deceitfull poysonous and bitter and their feet are swift to shed bloud and then sheweth the iust recompence of that their vnrighteousnesse that calamity and misery is in their waies as attending on them in all their pathes and lastly makes knowne the cause of all these their wants wickednesse and woe to be this that there is no feare of God before their eies Let vs then worke out our saluation with feare and trembling Phil. 2.12 For it is the feare of God which bridleth the fury of men and interesteth men deepely in the fauour of God Gen. 31.29.42 Psal 147.11.34.103.12 13 14. seeing the eies of the Lord are ouer them his mercy towards thē is as great as the heauen is aboue the earth in height and his louing kindnesse is for euer and euer vpon them that feare him Oh let vs ponder the purenesse of his iustice and the greatnesse of his iudgements that wee may attaine to a reuerence of his name aswell as a loue of his Maiestie in the meditation of his mercy Yet let not these two bee seuered for is he mercifully iust and iustly mercifull mixeth he clemencie with seuerity and is not iustice in him separated from mercie Man must then render vnto him a fearing loue and a louing feare for what God hath ioyned together let no man put asunder Now the fearing and louing of the Lord are linked together by their 1. Commander 2. Causes 3. Companions 4. Subiects 5. Acts. 6. Effects 7. Opposites 8. Conditions By their Commander for