non vult saies Saint Augustine To doe what he will paints out Omnipotency to suffer what hee will not points at impotency Take away his iustice and he must suffer the blaspheming of his name the violating of his lawes the contempt of his commands without all remedy An earthly Commander shall reuenge the least offered indignity and Heauens Creator shall not be able to redresse but must endure the highest the most hainous blasphemy Take away his mercy a worldly Monarch shall aduance his Fauorite a meane Lord exalt a well deseruing seruant a poore father gratifie a truly obedient sonne but he by whom Princes reigne shall not conferre dignity on those in whom his soule delighteth nor the Lord of Lords reward his seruants diligence nor the Father of all that is called Father in heauen or earth countenance his Childs obedience Take away iustice hee who fetters the Nobles in linkes of iron and breaks in peeces the Princes of the earth as a Potters vessell shall himselfe be linked in the chaines of impiety because he cannot punish iniquity Take away mercy he who moueth mans heart to pitty openeth mens eares to attend strengtheneth mans hands to aid them who are in misery shall haue his owne heart so benummed that he cannot commiserate his owne eares so shut that he cannot heare and his owne arme so shortned that he cannot reach them who are in calamitie But there is no Lord which liues not vnder his law either obeying what he enioyneth or enduring what he inflicteth There is no honour or dishonour but is receiued from his hand either as a gratious signe of his loue or as the deserued successe of disloyalty which he disposeth as powerfully without resistance as freely without respect Is he then destitute of either Iustice or Mercy far be that conceit from our cogitations for it is the falsifying of his verity both in his promises and in his threatnings His gratious promises are as Sugar sweetning euery suffering as hony delighting euery Sinne-distempered taste as Triacle driuing corruption from the soule as Goats bloud softning an Adamantine heart his gratious promises giue a Supersedeas against the band of Law proclaime a writ of priuiledge from the Arrest of death and sue out a Writ of Error to reuerse the doome of condemnation passed against sin in the court of conscience Yet let this be granted that God is only iust and not mercifull the minde cannot but conceiue the vnderstanding must needs assume and reason will necessarily conclude that all his faire promises are but bare pretences Sinne and Despaire sitting at the helme Contrarily threatnings are the terror of the Soule the trouble of the thoughts the awakening of the drowsie threatnings turne Sendall into Sackloth cast crownes of gold downe among the dust and aduance dust as a more golden ornament for the head Threatnings as bitter potions purge the superfluous humors of impietie and as fire the wax prepareth the heart to receiue the impression of Gods spirit yet if God bee wholly mercifull and not iust will not the soule surmise them to bee clouds without raine Scorpions without stings and lesse to be feared than a thunderclap in another horizon security and presumption hoising the sayles But now though heauen and earth shall passe though the glorious Fabricke of the worlds Globe shall be wrapped together as a Scrole yet not one tittle of his word shall faile what hee promised in mercy shall be performed in clemency and what hee threatned in iustice shall bee executed in seueritie the freenesse of his will the greatnesse of his power the certainty of his truth his libertie omnipotency verity all and euery of them iointly and seuerally doe conuince that the Lord as well holds out the blacke Ensigne of war as the White colours of peace Or else to come to his office how should he bee Iudge of all the world There are three properties in a Iudge which should be as inseparable to him as heat is to the fire moisture to the aire drinesse to the earth coldnesse to the water that he Heare indifferently Examine diligently determine vnpartially which proper duties cannot be performed if either seuerity be swallowed vp of clemency or clemency choaked with seuerity Now howsoeuer God seeing the hearts and reines discerning the secretest thoughts and intentions to whom all things are naked needes not to listen listening to labour by due sifting to winnow out the truth yet in passing sentence he is to deale vnpartially Shall the Iudge of the world not doe right and yet when the Sheepe and Goats Wolues and Lambes the Children of light and imps of darknesse those who beare on their soules his owne stampe and those on whose hearts Satan may see the writing of his owne hand shall stand before him to heare their seuerall doomes being all mercy hee must absolue the wicked and beâ—ng all Iustice he cannot saue the godly and so he must necessarily passe a partiall and vnrighteous iudgement who is holy in all his waies and righteous in all his workes Iust when hee speaketh and pure when he iudgeth whom neither malice can iustly maligne nor Error shall euer bee able to blemish with absurdity neither in regard of his office or his attributes wherewith Satan would inueigle vs by blinding our minde with this misconceit that the Lord is either onely mercifull to cause presumption or only Iust to enforce despaire But if he were only iust and not mercifull the first Adam had either not sinned or hauing sinned had continued in vanity if only mercifull and not iust the second Adam had either not died or died in vaine If hee were not a God of anger feare were vnnecessarie If not a God of fauour faith a fancy our tribulations should be endlesse if he only frowning our sufferings fruitlesse if not fauourable What wipes our teares from our eies puts them in his bottle registers them in his booke not his mercy What heares the sighes of the soule the groaning of the spirit and the crying of the heart not his mercy What preserues our hands from acting our eies from beholding our feet from following vanitie not his mercy Mercy is the marke whereat our mourning aimeth Mercy is the limit where our sorrow boundeth Mercy is that Ocean where our misery endeth To no purpose should we grieue if the Lord were not good to no end should we sorrow if he were not gracious On the contrarie what is that in him which heareth our impieties the eares of his iustice What is that in him which espieth our vanities the eyes of his iustice What is that in him which punisheth our iniquities the hand of his iustice To no effect should we feare spirituall death if he be not righteous in vaine should wee flye from eternall danger if he be not rigorous If he were not both iust and mercifull mercifull and iust caution to preuent sinne were a needlesse care care to perfect sanctity an vnnecessary corasiue either of
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
to Ahab Indeed hast thou killed and also got possession And as intruding pernicious Inhabitants to spirituall graces driueth them out with violence It preuenteth impiety towards God iniquity towards man and so continueth a blessed life in a wretched world whence it is that Moses who was faithfull in all Gods house saith that God came to proue the people of Israel that his feare might be before them that they might not sinne Exod. 20.20 Let then the feare of God bee before our eyes presented to our minds sinne which is as subtile as the Serpent cannot deceiue vs sinne though it put on the shape of sanctity shall not circumuent vs sinne though it promise much affected pleasure much followed profit shall not perswade vs. For sinnes Stratagems by the feare of God are discouered sinnes perswasions by the feare of God are reiected sinnes strongest arguments by the feare of God are confuted Thence it is that by that exact obseruer the Prophet Dauid these two are set together as if they were as inseparable as Hypocrates Twinnes Psal 4.5 standing in ame and not sinning fearing and not falling for where feare hath seased sinne cannot be admitted where feare hath got possession in vaine for sinne to pretend a title The Lords Palace the soule so furnished is no fit mansion by Satans tenant to be inhabited the spirits temple so garnished hath no Altar on which sinnes sacrifice may bee offered The blessed Redeemer hath there no Table whereat sinnes seruice though neuer so plausible can be entertained Let Pharaoh enioine Exod. 1.17 if euill feare denies obedience and holds his directions to be deuillish Let Nebuchadnezzar prescribe if wicked his prescriptions as vnsound Principles are neglected Gen. 19. Let Ioseph be entised by the feare of God all entisements are preuented Prou. 14.27 for it is a Well spring of life to auoid the snares of death and not onely to auoid death but euen to preserue life 10.27 c. nay and encrease the dayes Psal 34.11 what though the number of your dayes be accompanied with many dangers and you tossed with many tempests the feare of God is an assured Anchor Moral 22. Anchora mentis pondus timoris saith Gregory the fire of concupiscence cannot fasten vpon this affection to consume it the waters of tribulation cannot enter into this grace to rust it the earthly qualitie of Couetousnesse cannot infect this seede to spoile it nor the contagion of vaine-glory and false opinion tosse this gift of the spirit to ouerthrow it Though the raine of miseries showre vpon the soule though the floud of temptation come against the heart though the wind of diuers opinions blow vpon the mind and all these with vnited forces beat vpon the whole man yet where the feare of the Lord is those showres finde a good soile to sucke them vp those flouds meete with great rampires to repell their fury those winds finde sufficient strength to resist their rage Prou. 19.23 so as that man continues safe and falls not being built vpon the feare of God as vpon a rock But be it the violence of these stormes haue captiued your thoughts and made you yeeld to that which hath displeased your God so that you dare not approach his presence this feare is a powerfull Aduocate Though sinne made Adam hide himselfe from him whose face he was afraid to see for shame though murder caused Caine to flye from the Lord to whose presence he durst not approach though Trechery compelled Iudas violently to hasten the end of his owne accursed daies as hopelesse of any pardon as he was haplesse in that impiety and perswaded him to flye from the sight of angry Heauen as he thought by quitting himselfe of the horror of his owne heart yet the feare of God as a well-tongued Orator perswades so pithily as a sound Logitian argues so profoundly as a Iudges fauorite preuailes so powerfully that all showers of dislike are ceased all clouds of doubts are dispersed and all tempests of discontents are ended and he who is seazed in this tenure enioyeth and is admitted this priuiledge to be accepted of the Lord. Act. 10.35 Are you yet againe doubtfull to bee drawne away to error before your Iourney bee ended Heb. 12.28 and feare vncertaine wandering no better Cumrade can bee had than this Counseller for it instructeth the Minde directeth thy Manners Would you plucke the fruits of the tree of knowledge this feare giueth entrance to it Would you make vse of knowledge in due practise This feare is the beginning of Wisdome Prou. 1.7 Psal 111.10 which is to keepe the Commandements Whosoeuer is possessor of this grace is so gracious in the eies of the Lord that the Lord himselfe will become his teacher and director not in the way which the world Psal 25.12 nor that wherein his owne naturall corruption delighteth but that whereof hee himselfe who cannot erre nor be deceiued maketh a choise Such a sweet Companion is this Counseller and such a faithfull Counseller is this Companion that through all the tearing bryers all the pricking thornes all the alluring fruits all the dangerous and doubtfull pathes all the cares pleasures and incumbrances of this world it findes out a path Frou 19.23 chalkes out a way and leades vs safely vnto Life Be it while we are trauelling we are beset with the beasts of the forrest enuironed with many oppositions yet subiect to securitie The feare of God is a carefull Centinell to giue notice of our dangers A Centinell it is watching the approach discouering the plots of the Enemies for Satan labours first of all to put out the eie of feare well knowing the whole army remaineth sure though securely sleeping while the Centinell is vnslaine and so farre prevaileth he as this grace becomes his Captiue assuring himselfe the day when this is conquered For when he had dimmed the eie of feare in Eue she became to read as if it had beene a larger Character than it was and with her tongue to speake as Satans slaue in his mincing language lest peraduenture ye die Gen. 3. whereupon the Serpent takes occasion and luls as with Mercuries enchanting rod by his charming speech each corner of her minde asleepe ye shall not die at all then shewed her the excellency of it whereupon she gazed happy had she happy had wee beene if shee had not glanced at that Tree Gen. 3.6 and perceiued that the tree was good for foode and that it was pleasant to the eies and a Tree to be desired to make one wise But she tooke and eat Thus was it quite put out and she forgat God who gaue her this for her Centinell which duly watched truly warned her of her danger but she treacherously gaue way to the suggestion of the Serpent and so became a slaue which otherwise had neuer beene for if she had preserued it liuely she had liued happily and
strong City whereof Dauid is partaker but once in all his life as is very probable for this mercy in this manner was but once conferred seeing it is no where else in the same phrase remembred This then is a portion of Scripture euery word whereof hath his worth euery circumstance his weight and presenteth vnto our meditations Dauids gratitude Blessed be the Lord and the Lords great goodnesse towards him He hath shewed me his maruellous kindnesse in a strong City In dilating of both which though we may perfectly discouer the branches before we can discerne the tree yet we know that the roote and bole is in respect of time before the branches and when we perceiue the effect and consequence we must needs presuppose a preceding cause So howsoeuer Dauids thankfulnesse be the first expressed yet it must needs be granted that the Lords kindnesse was the first extended and therefore without preiudice to that order which is here vsed in the expressing of both these acts for my more methodicall proceeding and your better profiting Let the Lords kindnesse be the first subiect of my speech and the first obiect of your attentions because it was the first in action For first the Lord shewed his kindnesse and then Dauid testified his Thankfulnesse In the Lords kindnesse obserue three circumstances First the Agent He. Secondly the Act what this He did He shewed Thirdly the acts obiect what he shewed kindnesse First of the agent He that is the Lord here is the first court of the Temple wherein I no sooner set my foot but on the sudden so rare a Maiesty is vnueiled in my sight as my minde is amazed and my feet so fettered that I cannot moue till I glance at the properties of that glorious Person on whom if we cast our eyes wee may behold in him not onely the winter of sharpe seuerity but also the summer of cheering clemency Wee may see as well a dimple in his cheeke cheerefully fauoring as a wrinckle in his brow seuerely frowning For this He though he had before smitten as a Foe yet now doth he smile as a Father This He hauing drawne a foggy veile ouer his face shewed a cloudy countenance and yet remouing that veile againe manifesteth a gracious looke This He now altogether refresheth Dauids languishing spirits with a comfortable calme who a little before had almost ouerturned his soule with a tempestuous storme For he said in his sudden apprehension of his danger wherein he iustly was through his sinne I am cast out of thy sight Vers 22. So that in the Lord are indifferently seated as in their proper subiect two different properties Mercy and Iustice and by him are indifferently executed two diuers workes Seuerity and Clemency As is partly shadowed in the creatures plainly shewed in the sacred Scriptures by his workes demonstrated in reason may bee confirmed by all must be confessed Shadowed in the creatures Thinke not much by things created to learne the knowledge of their Creator For Praesentem narrat quaelibet herba Dâ—um Euery plant represents Gods presence There is no creature though most contemptible but either his vnsearchable wisdome or his vnresistable power or the all-warming Sunne of his goodnesse or the all-seeing eye of his prouidence One or other of his ineffable properties is lesse or more shadowed in it And as we may finde the Fountaine by the Riuer and the Spring by the Streame so wee may attaine at the least a glance at and see with Moses the hinder parts of the Lord by his workes For the inuisible things of God from the creation of the world are cleerely seene being vnderstood by the things that are made euen his eternall power and Godhead as Saint Paul affirmeth Rom. 1.20 And therefore aptly is Seculum called Speculum this worlds Globe termed a looking-glasse And not without cause doth Iob send vs to the senselesse creatures to learne our lessons concerning him Ch. 12. ver 7 8. Aske saith he the beasts and they shall teach thee and the Fowles of the Heauen and they shall tell vnto thee or speake to the earth and it shall shew thee or the fishes of the Sea and they shall declare vnto thee euen this amongst other that as the Lion hath his paw to imprison his voice to terrifie and his teeth to teare his prey yet withall commiserateth the woes of the prostrate and suffereth no rauenous beast to touch that which he hath vndertaken to protect So the Lion of the Tribe of Iuda can as well encounter his foes with terrour Reu. 5.5 as entertaine his friends in fauour As the Eagle hath his talents to strike and his wings to shadow so the Lord hath his threats to chastise and his fauours to encourage As the Leopard hath comely spots to delight as well as a crooked countenance to affright and as whom the beautifull skinne of the Panther allureth to fancy his speed and cruell pursuit admonisheth to feare so the Lord hath a terrible countenance to beget a dread of his might and varietie of mercies to breed a delight in his Maiesty and whomsoeuer the beames of his bounty cannot warme in affection the flames of his fury shall pursue to destruction But if the creatures be not sufficient trumpeters of this truth because they in part doe only shadow it let vs heare the sacred Scriptures as Heauens Heralds proclaiming it as vndeniable for they plainly shew it Sometimes drawing our eyes to view the Lord seated on a white Iuory Throne of Maiesty with eyes sparkling forth nothing but signes of fauour with a tongue pronouncing words of comfort to raise vp the deiected soule and refresh the wearied spirit with lips divulging promises in their due time certainly to be performed to confirme the wauering mind and make resolute the inconstant and vnresolued man with armes stretched out ready to imbrace those that in reuerence approach vnto him and with a countenance assuring the freenesse of his grace and the firmnesse of his goodnesse somtimes descending from his Throne of excellency to examine the truth of transgressions cry and see the sinnes of man before he strike as a mercifull Iudge vnwilling to condemne the accused till the euidence be too cleere against him and loth to put the sword of Iustice into the Executioners hand till the prisoners fault be palpably proued but on the contrary when the clamour of impiety is iustly apparant and punishment is declared to be sinnes desert they present him exalted on a sable seat and set vpon wraths tribunall eyes darting out flames of fury mouth threatning certaine misery hands casting downe fire and brimstone storme and tempest and a countenance menacing the furiousnesse of his wrath and the fulnesse of the disobedients woe Somtimes they call him a consuming fire Heb. 12.29 Psal 31.3 to imply the greatnes of his displeasure and a Fortresse to decipher the firmnesse of his fauour Somtimes they compare him to a Lion roaring for
which not to iudge most necessary in our selues is an horrible absurdity from which we could not bee freed in iudging of others if wee were once perswaded that the Lord is not either to be drawne to punish or not to be induced to pity For should we not condemne the generation of the iust in powring out their prayers to preuent his wrath sending forth their supplications to obtaine his blessings doubtlesse we should not but account their desires of feruency but friuolous and their deeds of fidelity to be superfluous which absurdity sometime preserued Dauid from a dangerous error and brought him into Gods Sanctuary where wee may learne this as he did the like that the Lord doth both ascend the throne of Iustice and sit in the seat of Mercy vnlesse in contempt of him iniury to our selues iniustice towards others we deny him of freedome power and truth robbing our selues of faith feare and obedience disrobing those who are good of their holy hope and hoped for happinesse vnlesse wee shake hands with the bad whose conuersation expresse their minds corruption and their manners testifie the peruersnesse of their opinion and conceit Heauens happinesse to be a fiction of poesie and hels horror to be only a fable of policy blasphemies abominable blasphemies once to bee imagined We will acknowledge him to be a God abundant in goodnesse and mercy and yet not making the wicked innocent as by all must be confessed For if any might pleade altogether for Gods mercy then Iesus Christ his sonne the engrauen image of his substance participating of his owne essence equall in might and maiesty with himselfe doing nothing which might offend him all things appointed by him his begotten onely begotten his beloued best beloued sonne in whom alone hee is well pleased yet if he became a pawne for sinne he must beare the pangues of sorrow if hee will vndertake the childrens faults he must vndergoe the fathers fury so as though he be preserued because a sonne he shall be punished as a seruant though hee shall weare the crowne of glory as a Conquerour yet first he must beare the brunt of the battel because a Champion so that Christ cannot but confesse him a God of Iustice From which if any other might seeme to be free then the blessed Angels or if any might be thought not to partake of mercy then the infernall and damned spirits but as the former must acknowledge the Lord to be iust though Iustice in them may seeme to be swallowed vp of mercy so the latter must confesse the Lord to be mercifull though mercy in them appeare to be smothered by iustice For if Iustice be to attribute to euery one his due and Gods will be the rule of Iustice seeing that he hath purposed and appointed the blessed Angels continuance in their created condition that condition becomes their due because the Lord is in some sort become their debter not for their worthinesse but of his owne good will Now as to vndoe that which he hath done were to blemish his power to brand him with impotency so not to continue that which he hath once vnalterably decreed shall be conferred is in him apparant iniustice to them manifest iniury In that therefore what he once purposed is still performed what he once intended is neuer desisted the continuance of his will is the continuance of his iustice whereof his will is the Life and Law to which his will giues birth and being rule and direction so as they remaining within the lists of his will cannot bee without the limits of his Iustice For seeing Iustice giueth euery one his due and it is equall and iust that the Creator should binde the creature and the creature obey the Creator in that his commands are in force among them and their obedience performed towards him the blessed Angels must confesse him iust because they may not deny vnto him obedience the badge of Iustice whereby it is discerned as the tree by the fruit the flower by the smell the fire by the heat the seruant by his liuerie Therefore as Bernard De verb. Orig. In coelo sola vtique iustitia nihilominus laetitia so may I say not against his sense and meaning though in Heauen there may seeme to be onely ioy yet there is also iustice for obedience the Liuery of it is there worne and Gods will the Rule of it is there working and howsoeuer mercy is there to them set vp for euer yet his truth is established in the very Heauens But how shall it appeare that his Mercie is manifest in any manner or measure to the damned soules and infernall spirits As for the damned soules herein he is good to them that hee as yet ioyneth not their bodies with them to partake of the same punishment seeing as the body did increase the sinne of the soule while they were vnited so the presence of the body in the course of iustice must augment the tortures sorrowes and pangs of the soule so soone as they are againe conioyned As for the infernall spirits herein his mcrcy towards them is vndeniable in that their decreed and long since iustly deserued torments are not in the greatest and most grieuous measure as yet inflicted as some of themselues seeme to insinuate and insinuating confesse to our Sauiour while they as it were complaine of and repine against him Art thou come to torment vs before the time which is not so to be conceiued as though they were not now tormented but that the greatnesse of their torments is for a time deferred Tormented they now are for can the Malefactor thinke of his doome and his spirits not be daunted with the thought of death Perhaps a Malefactor may be either comforted vpon repentance hoping for a better life or not deiected atheistically conceiting there is hereafter neither better nor worse prepared lot But Satan cleerely apprehends and apprehending certainely knowes the sentence that is decreed to passe against him is as seuere as it is sure and therefore needs must the horrour of his iudgement for the present greatly perplexe him Doth the emptinesse of the Lions entrailes make him roare when he wants and whiles he seekes his prey and shall we not thinke that hee is pinched Doth enuy consume the bones and malice breake out into fury shall we not say that the mind is grieued and the man much vexed Surely then Satan through his vnsatiable desire alwaies hungry and roaring for his prey neuer destitute of enuy and malice 1 Pet. 5.7 in that Gods glory is preserued Christs Kingdome increased those who were farre inferiour to him by created condition and constitution are daily preferred to bee partakers of those ioyes and perfections whereof if not of greater he is and for euer shall be depriued cannot but be much tormented or else whence is it that he is said to rage which is encreased by how much more the day of iudgement draweth neere An vnanswerable argument
answer by being filled with the knowledge of Gods will in all wisdome and spirituall vnderstanding Col. 1.9.10 So as we must not conceiue of feare whereof the Lord speaketh by Ieremy as though he meant the act For first in euery grace there is God conferring it vpon man mans reflexing at the gifts collation backe vpon God and then diffusing of it in the fruits among men Vnity in opinion one heart and concordancy in action one way hath relation of man to man and therefore is not the cause of that true feare which was infused first by God himselfe so as by feare there we are to vnderstand not abstractiuely as it is seuered but concretiuely as it is ioyned with degrees or circumstances and indeed sometimes the act is taken for the measure how farre it is extended somtimes for the extent of time to the which it reacheth and then it is as if the Lord had said I will giue them one heart and one way that it may bee manifest and made apparant to any that make question of it that they feare me in no little measure Besides hee speakes of the time for euer whereof vnitie is a great occasion For where a Church within it selfe by Schismes is disioynted the feare of God is greatly cooled and where the feare of God is cooled the continuance of that Church may bee iustly doubted Doe we then finde in our selues a desire and see we in others and our selues the practises of peace a striuing for vnity an embracing of concord Is there among vs agreement in opinion sympathy in affection concord in conuersation eclesiasticall oeconomicall politicall wee may assure our selues the feare of God abides among vs for we keepe the vnity of the Spirit in the bond of peace Ephes 4.3 which is one speciall part of our walking worthy of that calling wherunto in Christ we are called Now this worthy walking is begot by wisdome and spirituall vnderstanding Col. 1.9 10. Pro. 1.7 whereof the feare of God is the beginning The last note of Gods feare is equity which I may compare to Mandrakes the smell whereof is commended by the Spouse whereof there are two sorts Male and Female Cant. 7.13 Geneu transt The Mandrakes haue giuen a smell and in our gates are all sweet things new and old These are carried in either hand one of him that feares God which to euery sex euery state doth iustice not pittying the poore nor fauouring the rich not fearing the mighty nor neglecting the meane not vniustly helping his friend nor hurting his foe wherby his name is an oyntment powred out and delighteth the smell of them that come neere to sent it in the cōtinuance of their daies at their death They continue as the Palme-tree in the house of the Lord. Psal 37.37 Marke the vpright man and behold the iust the end of that man is peace It is no Thistle that beareth this Fig. What maketh Iudges execute iudgement the feare of God What maketh the great to keepe themselues free from oppression the feare of God What preserueth all men from iniurious dealing the feare of God But if that be wanting the reines are laid on the necke of euerie sinne and the spurre giuen to euerie iniurie what wrong is neglected what wickednesse is omitted what crueltie is vnacted if the feare of God bee not embraced Gen. 10.11 Abraham knew there was readinesse to act iniurie pronenesse to commit iniquity promptnesse to perpetrate all wrong where the feare of God was wanting for how can they deale faithfully with any who haue no feeling of the goodnesse or greatnesse of the Lord Thus for the liuing for the dead euen by workes of charity towards them may we know we feare the Lord so as whom the feare of God moued to honour liuing the same feare will prouoke vs to giue vnto him his due when hee is dead Act. 7. That Protomartyr died for the profession euen in professing of the truth such was the height and heate of that persecution such the frowardnesse and fury of the Persecutors so great it was against the Church at Ierusalem that they were all scattered abroad through the region of Iudea and Samaria And was there not one to interre this Martyrs body not one to couer it in the Graue not one to cast this seede in hope of resurrection into the earth If there were any who durst aduenture to doe it Saul made hauocke of the Church entred into not one but euery house and drew them out both men and women and put them in prison No place was vnsought no person vnsifted no age fauoured no sexe spared Did the hoare head of the ancient finde mercy no. Did the weeping eyes of bewailing women behold pitty no. Did the crying of little babes moue compassion no. Their goods were made a spoile to the rauenous their bodies were vsed as a prey by the malicious their honourable credits and neuer dying names were as Tennis-balls ignominiously tossed in the mouthes of the opprobrious How was their hope weakned their faith shaken their spirits troubled and they themselues eternally endangered Act. 22.4 seeing he persecuted this way euen vnto death The malice of one might by many haue beene preuented and many would haue receiued mutuall encouragement and might haue performed mutuall duties of their profession if one onely had persecuted but alas this way was contemned by the people hated by the Priests condemned by all The people would speedily report what they either perceiued in or saw done by any which inclined to it the Priests instantly presse the punishing of what they heard and the Rulers were as ready to giue sentence of scourging ver 5. if not death Who then durst endanger their estates hazard their liues and interre Stephen There were men Act. 8.2 not meerely men but men deuout fearing God which carried him to his buriall and made great lamentation ouer him their reuerent deuotion cast out all doubt of death or danger and wrought in them a respect of that body whose Spirit was with the Lord to whom it was commended Act. 7.59 And surely if it worke such regard of the liuelesse corps of a Saint what care will it not worke in men for the good and right of his left and liuing Image and of euery one to whom his speciall loue and care was linked For is it not a desperate presumption in the seruant whom hopefull feare should make obedient to neglect that which his Master hath not onely laid before him by patterne but laid vpon him by precept Destitute of reuerent deuotion is that man who seeing his glorious Creator continuing his mercies to the childrens children of them that feare him and hearing his gracious Redeemer giue a charge in giuing vp the ghost for the good of her that was deare vnto him takes no care for the posterity of those who were interest in their Creators mercies and their Redeemers merits And these
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
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
which aboue others was deuout feared God 10. ioyning him with two others of his seruants for a speciall seruice such a seruice as was aduised by an Angell one of heauens Heraulds to an Apostle one of the Lords-Vice-gerents for the informing of himselfe how to fight that he might finde a kingdome how to combat that hee might win winning triumph and triumphing weare a Crowne that doth not fade Surely hee thought as none could bee more fit for that message so none could be more acceptable more faithfull in that ambassage It cannot be but sincere obedience aswell as submissiue reuerence will be found to bud and blossome where the feare of God hath watered Thus doth the feare of God furnish both superiour and inferiour seuerally considered either of them with an vsefull and mutually pleasing posie Let vs now see wherewith it garnisheth the spirituall houses of all promiscuously of both the meane as well as of the mighty of the high as of the low poore as rich one as another And the first is Helitropium fashioning the man wherein it is according as the Lord is pleased in anger or fauor to absent or present himselfe and lying at the heart sends out at the bosome the leaues which are of that property that they are powerfull against all swelling tumors of spirituall pride preseruing humility and yet alwaies white implying innocency for he that feareth God is not arrogant in opinion not estranged from any others in affection neither offendeth willingly nor offended easily becommeth all things to all men yet neither deceiuing nor being deceiued neither tainting others with the Leuen of impurity nor tainted himselfe by others with the Canker of either hereticall impiety or impious heresie for selfe-conceited wisdome is a tumour which the feare of God breaketh and therefore is prescribed by the Lord as an Antidote against it Prou. 3.7 Bee not wise so aduiseth Salomon in thine owne eies for that is a poyson but that thou maist auoid it feare the Lord. Where there are humble thoughts without ambition brotherly care without contempt like affection without contradictious vaine-glory or vaine-glorious contradiction where in priuate there is not a selfe conceited meeting to encrease schisme but a holy assembly mutually to continue true zeale and a religious society in publike not a Christs-coat-renting but a Church-cheering-conuenticle not a schisme-furthering but a true zeale-enflaming conference there is submitting themselues one to another in the feare of God Ephes 5.21 Rom. 12.16 See wee any like affectioned one to another and not high minded See we men making themselues equall towards them of the lower sort See we men esteeming euery man better than themselues Is there none so scornefull but will cast his eies vpon others meanest matters none so froward but will suffer others to cast an eie vpon their actions none so wise but will embrace anothers watch-word Are they thus inwardly decked with lowlinesse of minde as sure as the Lord liueth the feare of God is in them for to haue outward cause of being haughty and yet to be humble to be outwardly humbled and not inwardly haughty either through patience in obeying without expectation of reward or merit or in bearing without offending by murmuring is an infallible signe of fearing God the property whereof is in all things to depart from euill Prou. 8.13 Further as the Doue in her bill did beare the Oliue branch as an Ensigne of rest so these in their words and workes doe beare the leaues and weare the liuery of vnitie which is so acceptable to God and man that it made Dauid to vse an emphaticall exclamation Psal 133.1 Oh how good and ioyfull a thing it is brethren to dwell together in vnitie We might haue giuen credit if he had once affirmed that it was good we with him had had reason to admire if he had only cried out How good But seeing he cannot comprehend the goodnes of it in that he adds Oh how good I will doe as that Painter who was to decipher the sorrow of a Father for the losse of his sonne who because he was not able to delineate it drew the curtaine ouer him and left the spectators to conceiue what hee was not possible to pourtray forth with his Pencill This one bare assertion of Dauid Good it is might haue admitted doubt his acclamation How good might haue receiued answer among the exceptious But his Behold how good implieth that either he himselfe was not able to comprehend How good it is or hauing onely a glimpse of the goodnesse of it he cals all to take a view of the excellency of such an heauenly blessing whereby men doe most resemble the euer-blessed Trinity imitate the state of the glorious Angels and glorified Saints pleasant to God who is delighted with it profitable to men who are enriched by it with spirituall graces and all sorts of goodnesse And though men cannot liuely expresse what it is yet considering what the Prophet Dauid saith they may conceiue what it is like out of Dauids mouth It is like the pretious oyntment vpon the head that ran downe vpon the beard euen Aarons beard that went downe to the skirts of his garments It is like the dew of Hermon which fell vpon the hill of Sion The Oyle wherewith Aaron was anointed was made for that purpose by Gods appointment The blessings which vnitie bringeth are prepared in heauen and conferred as God appointeth The Oyle wherewith Aaron was anointed ranne from the head to the beard from the beard to the skirts of his cloathing That blessing which vnitie bringeth falleth vpon the highest and runneth along to the middle sort till it come to the lowest and meanest of Gods people and rests not till euery one be partakers of it That Oyle wherewith Aaron was annointed was powred out while it is kept in the boxe none receiueth any benefit nor are delighted in it but when it is powred out the sauour is perceiued and those that partake it are thirsting after it as is seene by what the Spouse saith to Christ Can. 1.2 Thy loue is better than wine why ô thou beloued dost thou so conceit it Because of the sauour of thy good ointments But how camest thou to take notice of their goodnesse Thy name is an oyntment powred out ver 3. Oh that I knew where this oliue branch might be plucked from the roote of the feare of God there it is growing I will giue them saith the Lord one heart and one way that they may feare me Jer. 32.39 Feare is the beginning of wisdome and wisdome is the cause of vnity For demand of the Apostle Paul what hee meanes by walking worthy of their calling and he will tell them one part of it among others is this Ephes 4. their endeuour to keepe the vnity of the Spirit in the bonds of peace Aske him againe how this worthy walking may be obtained and he will