ΠΟΛΕΩΣ-ΝΑΩ-ΔΑΦΝΗ. London's Laurel: OR A BRANCH OF THE GRAFT OF GRATITUDE. First budded in the TEMPLE, and now begun to blossom, UPON DAVID'S THANKFULNESS TO THE LORD FOR a City's kindness. By EDW. DALTON one of the Lecturers in the Cathedral Church of S. PAUL'S, London.  D. Chrysost. super Matth. homil. 25. Optima beneficiorum custos, est ipsa memoria beneficiorum, & perpetua confessio gratiarum. Senec. lib. de benef. Gratum hominem semper beneficium delectat, ingratum semel. 
LONDON, Printed by JOHN HAVILAND, M.DC.XXIII.   

TO THE RIGHT HONOURABLE SIR PETER PROBY KNIGHT, Lord MAYOR; the Right Worshipful and Worshipful, the Sheriffs, Aldermen, Companies, and Citizens, of the Honourable City of London, Grace and Glory.  
Right Honourable, right Worshipful, and Worshipful:  
AS the case stands with a man and the parts of his body; so it may fall out with a City and the members of it; one part is the principal in the Act, and another in that renown, which redoundeth from that Act: yet the man himself, as is due, beareth away the glory of the deserved praise. The hand by the Mercurialists Pen, or Martial Pike, sets a wreath, as the emblem of worthiness, upon the head only; yet blazeth the Fame of the whole man. A worthy Governor among you, my much respected friend, (whose name, when every BRANCH shall bear a particular name, another BRANCH, if God permit, shall mention) as it is not unknown, not only himself shown me a favour, but took order with his successor in his place, that that storm which did threaten my ruin, should not with that violence, which was intended, fall upon me, if a cheering calm should not come between, which by God's providence and his means came to pass. Sensible yet of that favour and other courtesies which I have received from, and perceived in diverse of you, in the good intentions of some, endeavours of other, wel-wishing of many, I have adventured to present to your eyes part of that which sometime sounded in some of your ears, as they especially can witness who were the Lords instruments to manifest his care, in preventing the violent course of some who would have wrongfully enthralled my freedom, and damned up the streams of my just and legal proceed, yet so as my thankfulness is made known under the name of your honourable city, my Text casting a favourable countenance that way, and referreth its entertainment to your kindnesses. Now go on (right worthy) as the Lord shall minister occasion, and your several places call for, in Christian and charitable actions, for such have carried your cities and predecessors fame beyond the Ocean, and assuredly God himself will not forget (though those who have felt the benefit should be (which God forbidden) unmindful of) your works of either piety or pity: & for myself my tongue and pen shall not cease to afford you more dishes of fruit, as Testimonies of my grateful heart, if the Lord be pleased to prosper my endeavours about the root of this GRAFT. In the mean season I shall not cease by my prayers to labour to draw from the fountain of all goodness, all needful blessings for your whole city and all in it, from the highest Cedar to the lowest Shrub, and ever rest,  
Yours and the Churches denoted Servant, EDW. DALTON.   

To the Right Honourable, SIR JULIUS CAESAR Knight, Master of the Rolls, and Sir EDWARD COKE Knight, both of his Majesty's most honourable Privy Council: Sir HENRY HOBART Knight and Baronet, Lord chief justice of his Majesty's right honourable Court of Common Pleas, and Sir LAURENCE TANFEILD Knight, Lord chief Baron of his Majesty's right honourable Court of Exchequer; and the right worshipful his Majesty's justices and Barons of the same COURTS. AS ALSO To the honourable Societies, the right worshipful and worshipful, the Master, Benchers, Counsellors, Barristers, Gentlemen Students, and members of either Temple: Mercy, truth, righteousness, and peace.  
Right Honourable, Honourable, and truly Worthy,  
YOu (who have, in an aspectuall, either Trine or Sextile, radiation, vouchsafed Your auspicious influences, and some directly, other collaterally, all of you favourably beheld me; mitigated with your gentler aspects the malice of my opposite Planets, in this inferior Orb; hindered by Your benevolent powers the malevolent motions of some irregular Stars in our earthly Globe; and in process of time, the revolution of heaven so bringing it about, as your several places and my several proceed required, met almost in the same degree, though carried in your distant Spheres, to the claiming, through your concurrences, of the denomination of a Conjunction for my good) may as justly as jointly, & as jointly as justly, both justly and jointly, challenge the publication of those effects which your worths out of good will produced, and my weakness in way of gratefulness, was, is, or shall be, enabled to make known.  
To you therefore do I dedicate this first BRANCH OF my GRAFT OF GRATITUDE, which hitherto hath not appeared, lacking the lifegiving Rays of one or other Luminary; yet now at last through a happier constellation, buds and gins to blossom in open view under your Patronages; whose beams of kind acceptance, if I shall perceive, sun-like to reflex upon it, I shall be animated to gather together those Scions which lie dispersed in my nursery; to adapt and in seasonable time to inoculate them into one Stock; to dig about the root of this GRAFT; and so to prune every BRANCH of it, that it may answer the aim of my now attempt, in yielding some fruit wherewith the Lords name, the Author of all grace, may be magnified; Your names, who are and have been the instruments of much good, as with LAUREL were honoured the heads of the well-deserving, with condign fame according to your deserts, for pattern sake, an end of my present endeavours, diuulged; mine own thankfulness, who have been in some sort the passive subject of adverse might, object of affected malice, to God and man, the instant wishing of my soul, expressed; the meanest of the Tribe of Levi (in their places, rights, persons, disesteemed, wronged, contemned, so much as either Hypocrisy, irreligion, error, or superstition can prevail) notwithstanding all injurious disgraces, and disgraceful injuries, in our heaven-respected calling, as my heart hopeth, encouraged; and all men less or more, which the Lord now and always vouchsafe, some way bettered. Till when and ever, that your LOVE and FEAR may so be fixed upon the Lord's MERCY and JUSTICE (the only blossoms which as yet this BRANCH doth bear) and all your affections so ordered and so disposed by God himself to goodness, that you never, either want the sensible feeling of saving Grace, or go without the full fruition of eternal Glory, he prayeth who is till death,  
Yours and the Church's devoted Servant, Edw. Dalton.   

The Text analysed, 

Analogically: three parts, according to the courts of salomon's Temple. 1 Pet. 1.12. 

1. For all, He  
2. For the Priests, showed.  
3. For the High Priest where were the Heb. 9.3, 4. 

1. Ark or mercy-seat. 

1. Kindness.    
2. Two Cherubims prying into that Ark 

2. Time when and person to whom, move admiration.    
3. Two Tables by which, and to which, all duties to God and man are directed, both aiming at God's glory. 

3. His. In himself abiding, yet to man extended, and in both respects reflexing upon his own praise.    
4. Manner, not ordinary, but beyond expectation and common event, Marvellous. 

4. Aaron's rod by which miracles were wrought.    
5. Place, where this Kindness was reserved, in a strong City. 

5. Pot of Manna.    
6. The Heart, from which thanksgiving, a sacrifice so acceptable to God, issued: Blessed be the Lord. 

6. Censor from which the smell of incense so sweetly ascended.        
Logically the 

1. Agent, He  
2 Act, shown  
3. Object, Kindness, its 

Opportunity. in the Time when, Hath  
Transcendency, in the person to whom Me.  
Propriety in the person by whom His.  
Rarity in the Manner how, Marvellous  
Particularity in the Place where, In a strong city.         

Errata.  
PAg. 4. in mark read 2 Sam. ch. 17, 18, 19 1 Sam. 30. 1 Sam. 23. pag. 19 in mark add Amos 6.6. p. 35. l. 12. for but r. to be. p. 44. l. 10. after love, r. looking on the Compass of his mercy. p. 46. l. 11. before For r. Freely. p. 54. in M. for Vers. r. Cham p. 55. l. 2. r. as God p. ib. l. 3. r. as our God. p. 68 l. 20. r. former, in that. p. 69. l. 6. r. special. l. 10. for word r. house. p. 79. l. 9 r. tears. p. 84. l. 15. r. publishing. p. 85. l. penult. r. did in.   
PSALM 31.21. 
Blessed be the Lord, for he hath showed me his marvelous kindness in a strong City.  
EVery thing hath its turn and time, 
Eccles. 3.1.  yea time gives to every thing its 〈◊〉, insomuch as man himself never continueth in one stay: 
job. 14.2.  the truth whereof no glass can better show than the Psalms: for in them we may lively behold the variable and mutable condition of man, though never so near in affection or dear in estimation unto God: in them David that anointed of the Lord, 
Psal. 107.26.  (and in him all Gods chosen) may be seen in this life, as the Ship in the Sea; in estate and respect even now lifted up to the clouds sailing with a pleasant gale, in the calm of prosperity, and by and by let down to the bottom with the impetuous violence of the blast of one or other calamity in soul and spirit; sometimes soaring with the wings of hope above the heavens, and again plunged as low as hell with the weight of distrust, through some disaster either inflicted or feared. Whence proceed such and so sundry varieties of expressing, in diverse of them, his own hopes and fears, comforts and corrosives, solace and sorrows, restraints and deliverances. But in this Psalm, he stands as it were in the view of all upon the world's Theatre, and sounds in the ears of all a Diapason, whiles warbling upon his harp, he toucheth the string of every passion. For he poureth out his prayer with instancy, in the first and second verses; gathereth assured hope in the third; and yet as one not fully freed from fear, nor dispossessed of hope, returns again to prayer, and gives the reason of his assurance in the third, fourth, and fift; pleadeth in express terms, his holy affection and confidence which he had in the time past, in the sixth; publisheth his resolute purpose of gladness and rejoicing in the time to come, by reason of the Lords favour already showed, as one forgetful and not fearing any present misery, in the seven and eighth. Yet on the sudden, calling, as it seems, to mind, the trouble and danger he was then in, reneweth his suit, which is pressed and amplified with relating by way of complaint, sundry miseries and indignities which he doth endure, and formerly had undergone, to the fourteenth; in which miseries and indignities, he reports what was and is his trust and patience, in the fourteenth and fifteenth; and that again is seconded with another supplication, in the fifteenth and sixteenth; as also with an imprecation, in the seventeenth and eighteenth; after both which without interruption, as the River in a clear channel into the Ocean, he falleth into an admiring exclamation, for the greatness of God's goodness, towards them that fear, and trust in him, in the nineteenth; together with a reason of that his admiration, in the twentieth; from thence he comes to give thanks for a kindness, whereof the Lord had made him partaker in his own particular, in some extraordinary manner, and that in a strong City. Either jerusalem which Absolom had surprised, 
2 Sam. 18.19.  and where Achitophel's counsel by Hushaies, to his preservation was deluded, 
jansen. Lorinus. 2 Sam. 30.  as some; or Ziglag, where the people were in mind to stone him, and the spoils whereof he recovered, 
Arias. 1 Sam. 19  as other; or Keilah which Saul purposed to have besieged, and to whom the citizens thereof, as the Lords, Oracle revealed, had delivered him if there he had stayed, as the most imagine. Howsoever, or in what city soever, David is mindful of that mercy, and thankful for that benefit, in such terms as justly gives me occasion to think upon Solomon his son.  
Solomon the mirror of men, 
2 Sam. 12.25.  the beloved of the Lord, not liked as a servant, 
John 8.35.  but beloved as a Son that abides in the house for ever, built a glorious Temple to the God of Israel, and divided it into three parts. The first or outmost was Atrium Populi, the court of the people, called otherwise the Porch of Solomon; the next was Atrium Sacerdotum, the place for the Priests; the third and inmost was Sanctum Sanctorum, the Holy of Holies. When I see these words of David, I survey that work of Solomon, and hearing this warbling tune of the Father, I behold that worthy Temple of the Son. For if we look for that part which concerns all, it is here in the Author, He, who maketh his Sun to rise on the evil and the good, 
Matt. 5.45.  and sendeth rain on the just and unjust. Would we see what concerns those that are sequestrated to his service, and linked to him by a nearer bond, as are all faithful, who being a royal Priesthood, 
Pet. 2.9.  enjoy a rarer privilege than others? here we find it. All have not the Lords mercy manifested to them as had David; or if it be made apparent to them, yet are not they made partakers of it, as was this anointed of the lord He shown me, that is, made me partaker of. Long you to see that which Titus Vespasian desired, 
joseph. de bell. jud. l. 6. c. 10.  nay commanded to be especially preserved from the fury of the fire, the Sanctum Sanctorum into which the High Priest must enter, 
Heb. 9.7.  yet not oftener than once in the space of a whole year, such was the glory of it, and that it signified. Here is the like marvelous kindness in a strong City; whereof David 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 remembered.  
This then is a portion of Scripture, every word whereof hath his worth, every circumstance his weight, and presenteth unto our meditations David's gratitude, Blessed be the Lord, and the Lords great goodness towards him, He hath showed me his marvelous kindness in a strong City. In dilating of both which, though we may perfectly discover the branches before we can discern the tree; yet we know that the root and bowl is in respect of time before the branches, and when we perceive the effect and consequence, we must needs presuppose a preceding cause: So howsoever David's thankfulness be the first expressed, yet it must needs be granted that the Lords kindness was the first extended, and therefore without prejudice to that order which is here used in the expressing of both these acts, for my more methodical proceeding, and your better profiting, Let the Lords kindness be the first subject of my speech, and the first object of your attentions, because it was the first in action. For first, the Lord shown his kindness, and then, David testified his Thankfulness. In the Lord's kindness observe three circumstances. First, the Agent, Herald Secondly, the Act, what this He did, He shown. Thirdly, the acts object, what he shown, kindness. 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 Majesty is unveiled in my sight, as my mind is amazed, and my feet so fettered that I cannot move till I glance at the properties of that glorious Person, on whom if we cast our eyes, we may behold in him not only the winter of sharp severity, but also the summer of cheering clemency. We may see as well a dimple in his cheek, cheerfully favouring, as a wrinkle in his brow severely frowning: For this He, though he had before smitten as a Foe, yet now doth he smile as a Father. This He, having drawn a foggy veil over his face, shown a cloudy countenance, and yet removing that veil again, manifesteth a gracious look. This He now altogether refresheth David's languishing spirits with a comfortable calm, who a little before had almost overturned his soul with a tempestuous storm; For he said in his sudden apprehension of his danger, wherein he justly was, through his sin, I am cast out of thy sight. 
Vers. 22.  So that in the Lord are indifferently seated as in their proper subject two different properties, Mercy and justice, and by him are indifferently executed two diverse works, Severity and Clemency. As is partly shadowed in the creatures, plainly showed in the sacred Scriptures, by his works demonstrated, in reason may be confirmed, by all must be confessed.  
Shadowed in the creatures: Think not much by things created, to learn the knowledge of their Creator, For Praesentem narrat quaelibet herba D●um, Every plant represents God's presence. There is no creature though most contemptible, but either his unsearchable wisdom, or his unresistable power, or the all-warming Sun of his goodness, or the allseeing eye of his providence; One or other of his ineffable properties is less or more shadowed in it. And as we may find the Fountain by the River, and the Spring by the Stream, so we may attain at the least a glance at, and see with Moses the hinder parts of the Lord by his works. For the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, as Saint Paul affirmeth. 
Rom. 1.20.  And therefore aptly is Seculum called Speculum, this world's Globe termed a lookingglass. And not without cause doth job send us to the senseless creatures to learn our lessons concerning him. 
Ch. 12. ver. 7, 8.  Ask (saith he) the beasts, and they shall teach thee; and the Fowls of the Heaven, and they shall tell unto thee: or speak to the earth, and it shall show thee; or the fishes of the Sea, and they shall declare unto thee: even this amongst other, that as the Lion hath his paw to imprison, his voice to terrify, and his teeth to tear his prey, yet withal commiserateth the woes of the prostrate, and suffereth no ravenous beast to touch that which he hath undertaken to protect: So the Lion of the Tribe of juda can as well encounter his foes with terror, 
Reu. 5.5.  as entertain his friends in favour. As the Eagle hath his talents to strike, and his wings to shadow, so the Lord hath his threats to chastise, and his favours to encourage. As the Leopard hath comely spots to delight as well as a crooked countenance to affright: and as whom the beautiful skin of the Panther allureth to fancy, his speed and cruel pursuit admonisheth to fear; so the Lord hath a terrible countenance to beget a dread of his might, and variety of mercies to breed a delight in his Majesty, and whomsoever the beams of his bounty cannot warm 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 do only shadow it, let us hear the sacred Scriptures, as Heaven's Heralds proclaiming it as undeniable, for they plainly show it. Sometimes drawing our eyes to view the Lord seated on a white ivory Throne of Majesty, with eyes sparkling forth nothing but signs of favour, with a tongue pronouncing words of comfort, to raise up the dejected soul, and refresh the wearied spirit, with lips divulging promises in their due time certainly to be performed, to confirm the wavering mind, and make resolute the inconstant and unresolued man, with arms stretched out ready to embrace those that in reverence approach unto him, and with a countenance assuring the freeness of his grace, and the firmness of his goodness: sometimes descending from his Throne of excellency, to examine the truth of transgressions cry, and see the sins of man before he strike, as a merciful judge unwilling to condemn the accused, till the evidence be too clear against him, and loath to put the sword of justice into the Executioners hand till the prisoners fault be palpably proved; but on the contrary, when the clamour of impiety is justly apparent, and punishment is declared to be sins desert, they present him exalted on a sable seat, and set upon wrath's tribunal, eyes darting out flames of fury, mouth threatening certain misery, hands casting down fire and brimstone, storm and tempest, and a countenance menacing the furiousness of his wrath, and the fullness of the disobedients woe: Sometimes they call him a consuming fire, 
Heb. 12.29. Psal. 31.3.  to imply the greatness of his displeasure, and a Fortress to decipher the firmness of his favour: Sometimes they compare him to a Lion roaring for his prey, and a Lioness rob of her whelps, pointing at his fury; to a tender mother comforting her child, and a pitiful father compassionating his own bowels, painting out his mercy: Sometimes saying, that he is dreadful, yet to be delighted in; fearful, yet favourable; terrible even to the Kings of the earth, and yet tender carrying his children upon eagle's wings, fare and free from any danger, as loath to have them harmed as the Apple of his own eye hurt. A God of wrath with his Bow bend, Arrows ready, and Weapons prepared, and yet a Sun to solace, & a Shield to shelter those that are afflicted. Truly therefore did the sweet singer of Israel concerning him warble upon his Harp, Mercy and Truth are met together, Righteousness and Peace have kissed each other: For this is demonstrated by his works of both Mercy and justice, wheresoever for the place, on whomsoever for the persons manifested.  
For the place, whether in Heaven, Earth, or Hell. In Heaven the persisting of the good Angels, the joys prepared there for these blessed Saints, who yet continue in their fleshly Tabernacles, and enjoyed there by those happy, ever happy souls, who in him have removed from their earthly mansions, resound his mercy: In Heaven, his thence expelling the backsliding Angels, and excluding out the cursed crew, blazon his justice: for his retinue in Heaven, abide in their created condition by his goodness, his redeemed on earth are restored to their former fare firmer felicity through his grace, and the hellish reprobates are for their disobedience left altogether frustrate of any hope of Heaven's happiness in his anger.  
In earth the seating of Adam before his fall, as Sovereign Viceroy, and Lord Lieutenant over all his other creatures in Paradise a place of pleasure, ready and fully furnished with all things to satisfy the mind and sustain the body: after his fall, the fatherly calling, favourable conventing, mild examining of him; nay his providing, even publishing the remedy to redress his ruins, Adam not so much as dreaming of, much less desiring, least of all endeavouring any, dictate his Clemency. But the sharp inflicted censure upon the serpent persuading, and our first parents perpetrating that Act of disobedience, their then present and for ever after perpetual exile so duly deserved, from that place so greatly abused, declare his severity.  
In hell the worm of conscience gnawing, the fiery flame scorching, darkness molesting the eyes, howling and gnashing of teeth possessing the ears, bitterness and unquenchable thirst offending the taste, sulphurous stench infesting the smell, endless, easeless, remediless pains, surprising the touch. To conclude in one word, what must be continued beyond all worlds, and is not to be expressed by any words; sorrow without solace, mourning without melody, grievous pangs without the least gladding pleasure; paint out his fury: yet even there this doth point at his favour; that he might at this present more severely punish them, seeing by an infinite Majesty offended, by an incomprehensible deity disobeyed, an endless torment might duly be exacted, an unspeakable torture might justly be inflicted, as well for the greatness as the continuance of the punishment, as soon as the transgression was committed.  
In that than their miseries are not more nor their sufferings more unsufferable; as yet is extended mercy towards those who are altogether miserable, so as if we consider the place, the Lord is seen both in heaven, earth, and hell, neither wholly deprived of pity, nor fully possessed with displeasure. The same we may note in him, if we glance at the persons on whom his works of justice and Mercy are executed, whether we survey their diversity or Identity.  
The persons diversity, the Lord being merciful to one at that time when he is just to another, & contrarily against one furious, when to another he is favourable. Thus when his wrathful power made way to his indignation utterly to consume Sodom and Gomorrha, 
Gen. 19  at the same instant his merciful Providence found out a path safely to convey Lot and his family: In like manner when his mercy stayed the furious waters of the Red sea, 
Exod. 14.  for delivering his chosen Israel, his rage burst out by the same waters over the banks of that mercy and drowned the Egyptians. The Lord as the Sun withdrawing his presence and light from one Nation, at the same season disperseth the comfort of his rays upon another region; and as the fire hath a diverse operation, extending its heat to things of different qualities, softening hard wax, and hardening soft clay in the same moment yet herein the Creator exceeds these creatures, that he works diversely upon the same subject, being both just and merciful, merciful and just unto men, considered in the Identity of their persons, where without respect of, or relation to any other, the same man is the object of his actions, be he bad or good.  
The bad have children at their desire, leave their substance for their babes their Tabernacles do prosper, 
job 12.6.  and they themselves are in safety, who provoke God; their bellies are filled with his rich treasure, their riches do so increase, 
Psal. 37.4.  and their wealth cometh on so fast, in their life is such a seeming bliss, and in their death no bands; that they do even what they list, they are ravished with delight, pass their days in jollity, make feasts like Kings, drink their Wine in bowls, and stretch their bulks upon beds of ivory; in this to them is extended God's favour, but either in that instant they are besotted with a forgetfulness of God's mercies, sacrificing to their own nets, and of others miseries, not thinking of, 
Hab. 1.16.  or not caring for the affliction of joseph or they are in the same moment arrested with a sudden fear, as the rich man in the Gospel, or they are presently attached with a senseless despair, as Nabal, or at the last, howsoever long first, they are summoned to a dreadful sentence as Dives; so that as truly said Solomon, that long-experienced much-obseruing King, 
Prou. 14.13.  either in laughing their hearts are sorrowful, or their mirth doth end in mourning, either their inward griefs are ushered with outward gladness, or their temporal prosperity attended on with eternal misery, the one whereof in them is a badge of God's loving bounty, the other the very cognizance of the Lords just punishing equity. But do the bad only bear the badges of mercy and misery? is he not also as well a Lion as a Lamb to the good, before, in, after their conversion? Yes surely.  
Before their conversion as they differ not from the wicked in unworthiness, so neither are they altogether free from the signs and suffering of his wrath, threatenings sounding in their ears, hell gnawing on their souls, judgement seizing on them and theirs, whereby they cannot but discern him just. Yet in that he is so patiented in waiting for, so diligent in working of their conversion, 
Esa. 65.2.  spreading his hands out early and late towards them, who are as yet rebellious, delving and digging about, 
Luc. 13.8.  dunging & pruining of those trees, which as yet are fruitless, presenting himself to them in love, who absent themselves from him in disloyalty, entreating and wooing them, whom as a father his sons, he might command; as a Sovereign his subjects, he might enjoin; or a Lord his vassals, he might compel, they cannot towards them not behold him merciful before their conversion.  
Note now the Echo of my accent in resounding his mercy and justice, in the very moment of his children's change, than he lets them see themselves plunged in the devouring sea of their sins, fettered in the Gives of their transgressions, servants to the rigour of the Law, subject to eternal death, and slaves to the unsatiable tyranny of Satan, which being seen with fear is felt with sorrow, for hereby their consciences do awake, awakening accuse, accusing arraign, convict, condemn them of unkindness to so good, of rebellion to so great a God: then their hearts boil with throbs, the sire of remorse is kindled in their souls, and the flames break out at their mouths, or at least is signified to be there by their sighs, for either the tongue, or the heart in the tongues silence, cryeth out with the leprous, I am unclean, 
Len. 13.45.  I am unclean: and with the Apostle Paul, 
Rom. 7.20.  Wretched man that I am, who shall deliver me from the body of this death? Thus he appears unto them in the shape of a terrible Lion, but lest they be circumvented or too much endangered, he presently binds up these wounds, stops and stays these dangerous issues, tendereth them a plaster compacted of his own mercies and his Son's merits, a salve compounded of his bounty and their Saviour's blood, and withal so inlightneth their understanding, that they looking upon his good pleasure, apprehend a possibility of their pardon, he appears in the meekness of a lamb. In that therefore he brings them by the mouth of Hell to the gates of Heaven, causing them to condemn themselves, lest they should be condemned with the world, 
1 Cor. 11.31.  then offering them the means of their amendment, the occasion of their better change, when he might justly leave them in their misery, and pass by them weltering in their polluted blood; then revealing to them his grace, 
Ezech. 16.6.  when he might righteously conceal from them his goodness; then presenting them with a pardon, when he might duly inflict upon them punishment, yet so as first the horror of their sins must seize upon their souls, and the heinousness of their iniquities set upon their consciences that deep impression of their deserts, which afterward can be defaced by no power but his own spirit: he is just and merciful, merciful and just, to the good in the very instant of their change, neither is he otherwise after their change, and in the continuance of their conversion: For sinners hating their apparent holiness, and Satan envying their prepared happiness, assault the Fortress of their faith, batter the Castle of their confidence, undermine the Bulwarks of their obedience, and deface the Towers of their conversation: all which being built and semented with the rubbish of old corruption, admit many breaches, the Lust of the flesh, 
1 john 2.16.  the lust of the eyes, and the pride of life: carnal pleasures, coveted profits, enchanting vanities, are as deceiving baits, whereon their flesh as the little fish too often greedily feedeth, and their corruption as Tinder with these sparks of Hell are set on fire; and thus becoming sinners, they suffer; being to corruption affected, with crosses they are afflicted; and tainted with pollution, are touched with punishment. There is the Lords justice. Yet in that they are infested, lest they should be more infected; in that their miseries are mixed with joys, and moderated according to what they are able to bear; in that their sufferings are seasoned with heaven's salt, and salved with an happy success, they either taken from their trials, or their tribulation removed from them; in that grace, in the midst of misery, is preserved in them, and glory, notwithstanding all calamity is reserved for them, is manifest his mercy: Do then the good after their conversion feel outward sorrow when they perceive inward solace, and are they perplexed with outward crosses as well as replenished with inward comforts? though they be ever seized of many graces, do they yet suffer many grievances, and is not the Lord even to them just and merciful? just he is, not freeing corruption from calamity, merciful he is, not leaving tribulation in perplexity.  
Thus it is demonstrated by his works of mercy and justice, whether we look on the place where, or the persons on whom they are executed, that the Lord as well bears a knife to cut, as brings a salve to cure, and hath as well a heart to raise up as a hand to cast down.  
Let us now attempt to confirm the same, by reason taken from those absurdities which must be granted if this be denied, whether we consider him, ourselves, or others. In him his attributes or his office are disparaged. The Attributes which should add oil to this Lamp, and make the light of this truth shine more clearly, are his liberty, his omnipotency, his verity; but his liberty is abridged, his omnipotency obscured, his verity falsified, if either the mercy or the justice of the Lord be excluded, his liberty is abridged. For if we say he is all mercy, how is not his word controlled, his will violently carried against itself with the inundations of the sins of men, which not only in this world, he must necessarily be content to wink at, but also in the world to come willingly entertain? If he be all mercy, those who are known to him to be branded in conscience, & to the Devils to be marked in conversation with the curse of hell, must by him be acknowledged to have right to, and be made partakers of the bliss of Heaven. On the contrary side, if he be all justice, how is not the same will of his enforced to leave those hopeless, for whom he had purposed, to whom he hath promised happiness? If he had been all justice, he had left in the paws of Satan, that roaring devouring Lion, those who are redeemed by the precious blood of his Son that immaculate Lamb. 
joh. 3.8.  The wind bloweth where it listeth, and the winds Creator worketh as him liketh, doing as says the Prophet David, what pleaseth him in heaven and earth, and in the depths, which he could not do if he were not free: Now confessing him to be free, we must acknowledge him to be both just and merciful, or else his liberty is abridged; and beside, a Cloud is cast over his power, & his Omnipotency is obscured, seeing he must either suffer what he would not, or not do what he should. 
Lib. 5. de ciu. Dei cap. 10.  Now Dicitur omnipotens faciendo quod vult, non patiendo quod non vult, says Saint Augustine. To do what he will, paints out Omnipotency: to suffer what he will not, points at impotency. Take away his justice, and he must suffer the blaspheming of his name, the violating of his laws, the contempt of his commands without all remedy. An earthly Commander shall revenge the least offered indignity, and Heaven's Creator shall not be able to redress, but must endure the highest, the most heinous blasphemy. Take away his mercy, a worldly Monarch shall advance his Favourite, a mean Lord exalt a well deserving servant, a poor father gratify a truly obedient son, but he by whom Prince's reign shall not confer dignity on those in whom his soul delighteth; nor the Lord of Lords reward his servant's diligence; nor the Father of all that is called Father in heaven or earth, countenance his Child's obedience. Take away justice, he who fetters the Nobles in links of iron, and breaks in pieces the Princes of the earth, as a Potter's vessel, shall himself be linked in the chains of impiety, because he cannot punish iniquity. Take away mercy, he who moveth man's heart to pity, openeth men's ears to attend, strengtheneth man's hands to aid them who are in misery, shall have his own heart so benumbed, that he cannot commiserate; his own ears so shut, that he cannot hear, and his own arm so shortened, that he cannot reach them who are in calamity. But there is no Lord which life's not under his law, either obeying what he enjoineth, or enduring what he inflicteth. There is no honour or dishonour, but is received from his hand, either as a gracious sign of his love, or as the deserved success of disloyalty, which he disposeth as powerfully without resistance, as freely without respect. Is he then destitute of either justice or Mercy? far be that conceit from our cogitations, for it is the falsifying of his verity, both in his promises and in his threatenings. His gracious promises are as Sugar sweetening every suffering, as honey delighting every Sinne-distempered taste, as treacle driving corruption from the soul; as Goat's blood softening an Adamantine heart, his gracious promises give a Supersedeas against the band of Law, proclaim a writ of privilege from the Arrest of death, and sue out a Writ of Error, to reverse the doom of condemnation, passed against sin in the court of conscience. Yet let this be granted, that God is only just and not merciful, the mind cannot but conceive, the understanding must needs assume, and reason will necessarily conclude, that all his fair promises are but bare pretences, Sin and Despair sitting at the helm; Contrarily threatenings are the terror of the Soul, the trouble of the thoughts, the awakening of the drowsy threatenings, turn Sendal into Sackcloth, cast crowns of gold down among the dust, and advance dust as a more golden ornament for the head. Threaten as bitter potions, purge the superfluous humours of impiety; and as fire the wax, prepareth the heart to receive the impression of God's spirit; yet if God be wholly merciful and not just, will not the soul surmise them to be clouds without rain, Scorpions without stings, and less to be feared than a thunderclap in another horizon, security and presumption hoising the sails. But now though heaven and earth shall pass, though the glorious Fabric of the world's Globe shall be wrapped together as a Scroll, yet not one tittle of his word shall fail: what he promised in mercy, shall be performed in clemency, and what he threatened in justice shall be executed in severity, the freeness of his will, the greatness of his power, the certainty of his truth, his liberty, omnipotency, verity, all and every of them, jointly and severally, do convince, that the Lord as well holds out the black Ensign of war, as the White colours of peace.  
Or else to come to his office, how should he be judge of all the world. There are three properties in a judge, which should be as inseparable to him, as heat is to the fire, moisture to the air, dryness to the earth, coldness to the water, that he Hear indifferently, Examine diligently, determine unpartially, which proper duties cannot be performed, if either severity be swallowed up of clemency, or clemency choked with severity. Now howsoever God seeing the hearts and reines, discerning the secretest thoughts and intentions, to whom all things are naked, needs not to listen, listening to labour by due sifting to winnow out the truth, yet in passing sentence he is to deal unpartially. Shall the judge of the world not do right; and yet when the Sheep and Goats, Wolves and Lambs, the Children of light and imps of darkness, those who bear on their souls his own stamp, and those on whose hearts Satan may see the writing of his own hand, shall stand before him to hear their several dooms, being all mercy he must absolve the wicked, and being all justice, he cannot save the godly, and so he must necessarily pass a partial and unrighteous judgement, who is holy in all his ways, and righteous in all his works; Just when he speaketh, and pure when he judgeth; whom neither malice can justly malign, nor Error shall ever be able to blemish with absurdity, neither in regard of his office, or his attributes, wherewith Satan would inveigle us, by blinding our mind with this misconceit, that the Lord is either only merciful, to cause presumption, or only Just, to enforce despair. But if he were only just and not merciful, the first Adam had either not sinned, or having sinned, had continued in vanity: if only merciful and not just, the second Adam had either not died or died in vain: If he were not a God of anger, fear were unnecessary; If not a God of favour, faith a fancy: our tribulations should be endless, if he only frowning; our sufferings fruitless, if not favourable. What wipes our tears from our eyes, puts them in his bottle, registers them in his book? not his mercy? What hears the sighs of the soul, the groaning of the spirit, and the crying of the heart? not his mercy? What preserves our hands from acting, our eyes from beholding, our feet from following vanity? not his mercy? Mercy is the mark 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 grieve if the Lord were not good, to no end should we sorrow if he were not gracious. On the contrary, what is that in him which heareth our impieties? the ears of his justice: What is that in him which espieth our vanities? the eyes of his justice: What is that in him which punisheth our iniquities? the hand of his justice. To no effect should we fear spiritual death, if he be not righteous; in vain should we fly from eternal danger, if he be not rigorous: If he were not both just and merciful, merciful and just, caution to prevent sin were a needless care; care to perfect sanctity an unnecessary corasive; either of which not to judge most necessary in ourselves, is an horrible absurdity, from which we could not be freed in judging of others, if we were once persuaded that the Lord is not either to be drawn to punish, or not to be induced to pity: For should we not condemn the generation of the just, in pouring out their prayers to prevent his wrath, sending forth their supplications to obtain his blessings? doubtless we should not but account their desires of fervency but frivolous, and their deeds of fidelity to be superfluous, which absurdity sometime preserved David from a dangerous error, and brought him into God's Sanctuary; where we may learn this, as he did the like, that the Lord doth both ascend the throne of justice, and sit in the seat of Mercy, unless in contempt of him, injury to ourselves, injustice towards others, we deny him of freedom, power and truth, robbing ourselves of faith, fear, and obedience, disrobing those who are good of their holy hope, and hoped for happiness, unless we shake hands with the bad, whose conversation express their mind's corruption, and their manners testify the perverseness of their opinion, and conceit Heaven's happiness to be a fiction of poesy, and hell's horror to be only a fable of policy: blasphemies, abominable blasphemies once to be imagined. We will acknowledge him to be a God abundant in goodness and mercy, and yet not making the wicked innocent, as by all must be confessed: For if any might plead altogether for God's mercy, than jesus Christ his son the engrauen image of his substance participating of his own essence, equal in might and majesty with himself, doing nothing which might offend him, all things appointed by him, his begotten, only begotten, his beloved, best beloved son, in whom alone he is well pleased: yet if he became a pawn for sin, he must bear the pangs of sorrow; if he will undertake the children's faults, he must undergo the father's fury, so as though he be preserved because a son, he shall be punished as a servant; though he shall wear the crown of glory as a Conqueror, yet first he must bear the brunt of the battle because a Champion: so that Christ cannot but confess him a God of justice. From which, if any other might seem to be free, than the blessed Angels; or if any might be thought not to partake of mercy, than the infernal and damned spirits: but as the former must acknowledge the Lord to be just, though justice in them may seem to be swallowed up of mercy, so the latter must confess the Lord to be merciful, though mercy in them appear to be smothered by justice. For if justice be to attribute to every one his due, and Gods will be the rule of justice, 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 debtor, not for their worthiness, but of his own good will. Now as to undo that which he hath done, were to blemish his power, to brand him with impotency; so not to continue that which he hath once unalterably decreed shall be conferred, is in him apparent injustice, to them manifest injury. In that therefore, what he once purposed is still performed, what he once intended is never desisted, the continuance of his will is the continuance of his justice, whereof his will is the Life and Law, to which his will gives birth and being, rule and direction, so as they remaining within the lists of his will, cannot be without the limits of his justice: For seeing justice giveth every one his due, and it is equal and just that the Creator should bind 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 confess him just because they may not deny unto him obedience the badge of justice, whereby it is discerned as the tree by the fruit, the flower by the smell, the fire by the heat, the servant by his livery. Therefore as Bernard, 
De verb. Orig.  In coelo sola utique iustitia, nihilominus laetitia; so may I say (not against his sense and meaning) though in Heaven there may seem to be only joy, yet there is also justice, for obedience the Livery of it is there worn, and Gods will the Rule of it is there working, and howsoever mercy is there to them set up for ever, yet his truth is established in the very Heavens.  
But how shall it appear that his Mercy is manifest in any manner or measure, to the damned souls and infernal spirits? As for the damned souls, herein he is good to them, that he as yet joineth not their bodies with them, to partake of the same punishment, seeing as the body did increase the sin of the soul while they were united, so the presence of the body in the course of justice must augment the tortures, sorrows, and pangs of the soul, so soon as they are again conjoined. As for the infernal spirits, herein his mcrcy towards them is undeniable, in that their decreed and long since justly deserved torments are not in the greatest and most grievous measure as yet inflicted, as some of themselves seem to insinuate, and insinuating confess to our Saviour while they as it were complain of and repine against him, Art thou come to torment us before the time? which is not so to be conceived, as though they were not now tormented, but that the greatness of their torments is for a time deferred. Tormented they now are; for can the Malefactor think of his doom, and his spirits not be daunted with the thought of death? Perhaps a Malefactor may be either comforted upon repentance, hoping for a better life, or not dejected, atheistically conceiting, there is hereafter neither better nor worse prepared lot: But Satan clearly apprehends, and apprehending certainly knows the sentence that is decreed to pass against him, is as severe as it is sure, and therefore needs must the horror of his judgement for the present greatly perplex him. Doth the emptiness of the Lion's entrailes make him roar when he wants, and whiles he seeks his prey, and shall we not think that he is pinched? Doth envy consume the bones, and malice break out into fury, & shall we not say, that the mind is grieved, and the man much vexed? Surely then, Satan through his unsatiable desire always hungry and roaring for his prey, never destitute of envy and malice, 
1 Pet. 5.7.  in that God's glory is preserved, Christ's Kingdom increased, those who were fare inferior to him, by created condition and constitution, are daily preferred to be partakers of those joys and perfections, whereof if not of greater, he is and for ever shall be deprived, cannot but be much tormented; or else whence is it that he is said to rage, which is increased by how much more the day of judgement draweth near. An unanswerable argument, that it is out of a certain fear and an assured expectation, that he shall be made partaker of greater torment, which without ease or remedy he is ever after to endure. And if the waters when they are dammed, swell the higher, and the putrified tumour not launched, pain the sorer: how shall not he now fretting, then even eat himself in fury, when all occasion by which, and subjects save his own vassals, whereupon to work his malice, shall be fully removed, and his powerful rage and raging power finally restrained? And the rather because he shall still retain a desire to cast dust upon the beauty of God's glory, and hinder if then it were possible, the felicity of the blessed Angels, & ever happy Saints, of whom every Alleluiah which they sing unto the Almighty, being as so many stinging Scorpions to his malicious mind. Thus fare then God is gracious unto them, in that though they be delivered into chains of darkness, 
2. Pet. 2.4. jud. 9  where cannot want horror, yet they are as yet only reserved unto judgement, which hereafter is to pass both against and upon them. Oh the love, goodness and bounty of God, for height as jacobs' Ladder it stretcheth to the Heavens, for breadth as the Curtain, it covereth all Nations, for length it extendeth to all times, for depth it pierceth the darksome dens of the damned souls and infernal spirits: So as it is shadowed in the creatures, clearly showed in the sacred Scriptures, by his works of both mercy and justice manifested, in reason confirmed, by all must be confessed, that God is mercifully just, and justly merciful, and though his mercy be enlarged, his justice is not lessened, and though his justice 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 Sun, that bathing ourselves in the water of God's sacred Fountain, our old corruption might be shaken off, and we so renewed in the strength of our created condition, that the meditation of his mercy and justice so indifferently seated in him, the consideration of his severity and clemency so unpartially executed by him, might always sit at the helm of our hearts, hoist the sails of our affections, and be the Pilot of our practices, in respect of him, ourselves, and others; then should we, in respect of him, not only in our affections sail with a fair gale of fearing love, and surrender to him his right of our loving fear, espying the Ensigns of his justice: but also in our actions his clemency would cherish alacrity, and his severity 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 upon God's mercy by meditation, should be fired with the love of his Majesty, having an eye to his due, our duty, and the dignity of it. His due, it is as he is God, lovely in himself, loving towards us. Lovely in himself, and therefore well said Bernard, 
Tract. de dilig. Deo.  Causa diligendi Deam Deus est; sufficient cause of loving the Lord, is the consideration that he is God. For whatsoever 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 ancient of days, a God of greatest antiquity. Doth knowledge keep the mind in admiration of it? He understandeth our thoughts long before, neither is any thing hid unto him, a God of omnisciency. He is the God of unity, which is the honour of brethren; the God of constancy, the crown of friendship; the God of wisdom, the glory of man. He is a shade to the weary, a shelter to the wronged, a treasury to the needy. He 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 aim of the ambitious, if riches the desire of the covetous, if fame the hope of the vainglorious, if excellency, absolute perfection, endless felicity, or any other thing which souls would wish to be partakers of, may glue our hearts unto them, than the Lord: For all things that are good are in him, and derived from him who is goodness itself: to be loved, because in himself he is so lovely, and so loving towards us, loving us freely, fully, firmly. For before we loved him, 
1 john 4.19.  he loved us first, the dew of his graces fell first upon our fruitless souls, the beams of his bounty reflected first upon our unsanctified hearts, the light of his countenance shone first upon our darkened understandings: our affections were first warmed with the fire of his love, our desires first kindled with the blast of his spirit, our dead members first revived with the hand of his power, before we conceived, affected, acted any thing which was heavenly: Till the furrows of our hearts were sown with the seed of his blessings, nothing but weeds there appeared; till we as trees were transplanted into the soil of his Church, nothing but bitter fruits were there to be gathered; till we as plants were inoculated into Christ the true Vine, nothing but sour grapes could there be tasted. His love cast salt into our waters and made them sweet, put clay upon our eyes and made them see: then, then, not before, we watered the tender sprigs in his orchard, and perceived the sweetness of his favour; and so loving us first, he loved us freely.  
Freely, when we would not, when we could not love him; when we would not, for when we were filled with malice, swelled with enmity, opposite to all entertainment of Amity, than did he shadow us with the wings of his favour, shelter us in the harbour of his goodness, & hide us under the helmet of his protection; when we sought his infamy, than wrought he our glory, when we endeavoured his hurt, he devised our help; when we actuated his death, he redeemed our life; when our enmity fled, neglected, resisted, than his kindness followed, called, persuaded; nay, when we were enemies we were reconciled to God by the death of his Son; 
Rom. 5.10.  when we would not, he loved us freely, no less when we could not, in respect of our degeneration, generation. For our degeneration; it was so great as there was nothing gracious in us, such was the wound which Satan by sin had given us, that we not only lay polluted in our own blood, 
Ezech. 16.6.  but the vital spirits of our spiritual life were so let out, that we were dead in trespasses and sins, 
Ephes. 2.5.  having hearts, but no hearts to love him; having souls, but no souls to long for him; having bodies, but no bodies to worship him; our souls and bodies as fare from purposing any spiritual worshipping, as dead men are from performing any corporal work: fowls and bodies no more willing to yield him the least holy affections, than dead men are able to perfect the most honourable action. Freely then he loved us, in that he died for us and quickened us by his spirit, when we were sinners and dead in trespasses; so that we could not love him in regard of our degeneration. Let us now see the freeness of his love towards us when we could not love him in regard of generation. We had not then received being, when Gods love towards us had received a beginning; our souls were then unbreathed, our bodies then unframed, when our souls 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 eyes as Windows to look out at, nor mouth as the door to be shut, nor jaw bones to sound in the grinding, nor arteries or ears as the daughters of speech and singing to be abased, no marrow or sinews as silver cord to be lessened, nor the brains Tunicle, as a golden Ewer to be broken, nor any Vein as a Pitcher wherein the blood is contained, to be broken at the Liver as the Well, nor the head which turns as a Wheel, to be broken at the heart, whence as out of a Cistern all the powers of life are drawn; 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 God's favour; the earth was created for our habitation, the creatures appointed for our use in God's love, before ever either we beheld the Light, or the Light was brought out of darkness, or darkness was upon the face of the deep. 
Gen. 1.2.  Love 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 contain the heart, nor the heart cast affection, nor the affection be carried in the chariot of Love, till love, affection, heart and body had a being. If then the Lords favour was set upon us, before any of these were sited in us; it is clearer than the Sun's brightness, when the clearness of the sky gives freest liberty to his rays in the midst of the Hemisphere, that we could not love him when he loved us, because we were not when the eyes of his excellency did sparkle the flame of his affections towards us: and therefore he loving us before we loved 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 love him: I appeal to the testimony of every conscience, if he loved not freely. And seeing we must confess he loved freely, we may conceit he loved fully. For in every part of the body, in every power of the soul, is imprinted the character of his favour. Is the eye at any time restrained from beholding vanity? it is a sign of his love: Is the mouth at any instant shut, that it speaketh not blasphemy? it is a token of his care. Is the ear at any season stopped from hearing calumny? it is an emblem of his mercy. Is the foot stayed upon any occasion from following impiety, oppression, and cruelty? it is the ensign of his goodness. His love enlighteneth the understanding, His love rectifieth the judgement, His love ordereth the affections, and his love directeth the will. Such a Sun is the Lord to us, that there is no cranny of the heart but his rays do enter, entering enlighten, enlightening inform the mind, reform the manners, and conform the whole man to religious courses. Childhood claims a part in his love, Youth challengeth a portion in his favour, and Age hath not the least interest in his mercy. He pardoneth sins fully, accepteth us in Christ fully, received us to himself fully, will glorify us sully, needs than he must love us fully, which he could not do if he loved not firmly; for then there should be with him mutability, 
Jam. 1.17.  with whom there is neither colour nor shadow of changing. Love in electing us before all time was the beginning (if I may attribute beginning to that which is without all beginning) Love in redeeming us in his appointed time was the continuing; Love in glorifying us beyond all time, shall be the consummating of our felicity, all which trumpet out the firmness of it. That friendship is not firm which is desisted, that favour is not faithful which is not continued, that faith not constant which is violated. Cancel the evidence of his Covenant, falsify the truth of his promises, stop the Fountain of his mercies towards us, how shall he be the finisher of our salvation? 
Heb. 12.2.  Though this Ocean be dispersed into many channels, it suffers no diminution; though this Sun be extended into many climates, it admits no division; though this gold be transported into many countries, it is free from alteration, so strong as labour cannot weaken it, so solid as use cannot wear it, so rich a treasury as time itself cannot waste it. It followed joseph in his brethren's hatred, 
Gen. 37.  attended on him among the Madianites, 
ver. 39  hovered over him in the Prison, 
ver. 40.  honoured him in pharoh's Court. 
ver. 41.  If Israel travel from one Nation to another people, 
Psa. 105.13, 14.  Gods love suffered no man to do them wrong, and rather than they shall be unregarded, Kings shall be rebuked. Contrarieties are combined for the good of us, if we be within his love's compass, what prosperity promiseth adversity bringeth, and what is denied by calamity, is not yielded by temporal felicity, love seeking in all things alike our good, and keeping us always 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 us from his love, which is in jesus Christ our Lord. How are not our hearts as the thirsty ground greatly desiring, and our bowels troubled within us, till we find them filled with a love of his Majesty, who is lovely in himself, loving towards us? seeing we yield unto him no more than his due, as good, and render him our only duty, as God. The Heavens speak unto the earth, the earth calls unto the waters, the waters cry unto the air, & all of these summon every one of their inhabitants to proclaim unto man that God is only his, and nothing so properly his own as is the Lord, being his portion for ever: if we be hungry, 
Psal. 73.26.  he is bread for us; if we be thirsty, he is water to quench it; if we be in darkness, he is light; if we be sick, he is our Physician; if we be blind, he is seeing; though we be deaf, he is hearing; though we be lame, he is walking; though we be weak, he is strong; to foresee, to attend, to provide, and to prosecute whatsoever may perfect our good, or prevent our evil, insomuch as every one of us may truly say with the Prophet David, 
Psal. 73.26.  Thou art my lot and inheritance, the strength of my heart, and salvation of my soul. Let the Fish challenge the waters for their due, the beasts claim the earth for their possession, the Fowls the air for their interest, and the glorious Angels the Heavens for their habitation, 
1 Cor. 3.22, 23.  yet being Christ's, and Christ Gods, in him all are ours, he being to us all in all. 
Psa. 73.24.  Counsel to advice us, wisdom to direct us, righteousness to acquit us, sanctification to cleanse us, 
2 Cor. 1.30.  redemption to free us, and a King to receive us into glory; so as every one of us may well say with the sweet singer of Israel, 
Psal. 73.25.  Whom have I in Heaven but thee, and here is nothing in earth that I desire besides thee: And therefore to be admired, admiring to be loved of us in duty, who did first give us birth and being, protecting us against all dangers, preserving us in all perils, providing for us in all wants, resolving us in all doubts, comforting us in all discontents, in a word causing all things, even all things, though in nature of contrariety, 
Rom. 8.28.  to work together, and shake hands in amity for our good, if as we ought, we love him who is our God: which duty how should we deny unto him, if we consider the dignity of it, which appeareth in the Lord's approbation, acceptation, and remuneration of it, esteeming it highly, else would he not enjoin so strictly and inculcate it so frequently: strictly he enioynes it, 
Deut. 6.5.  for there is no part of any heart but must harbour it, no parcel of any soul but must solace in it, nor no portion of any one's mind must be missing to it, nor the least mite of any one's might must be detained from it: unto this Ocean as well the little streams as the greatest Rivers must pay their tribute; unto this Sea as well the smallest torrents as the largest channels must send their presents, so strictly it is commanded, and the more strictly in that it is so often called for, called for by the Law, called for by the Gospel. That which a father (perceiving through his age that death approacheth) doth most counsel his children either by way of admonition or exhortation to shun or follow, the experience of his years, and his hair's gravity do seal the necessity of it to them, and signify, especially if he often repeat it, how worthily it is conceited of by him. Moses in diverse messages from the Lord, either by way of precept or explanation, either exhorting or dissuading, either commanding or commenting upon his former laws or loving favours, often plainly presseth this duty as the Lords due, and the people's debt. Often doth our Saviour Christ and his Apostles propound it as a grace most excellent, decipher it as a virtue most orient, paint it out as a duty most pleasant in itself, pleasing unto, nay the very pleasing of God, and that in so high a degree as he graciously accepts it; for in the Word that infallible Truth they imply, that the affecting of his Majesty in his account is the acting of his command, and the fixing upon him our love is the fulfilling of the whole Law. 
Mat. 22. Gal. 2.  As he esteems it highly, accepts it hearty, so doth he recompense it manifoldly with temporal, spiritual and eternal blessings. As for temporal, without rain the earth is as brass, the ground as iron; but to those that love him, he that is faithful & cannot either deceive or be deceived, he who is truth and cannot fail, he who is wisdom and cannot err, hath promised that he will give them rain, 
Deut. 11.13, 14.  there's a blessing; in due time, there's the greatness of the blessing; even the first and the latter rain, that is, in the seed time and towards Harvest, to this end that (unless they wilfully contemn his offered blessings of plenty, and obstinately draw upon their own heads a curse of scarcity) they may gather in their wheat, their wine and their oil. Corn without rain could not grow ripe, and through rain unseasonably falling we could not reap: to have it then is a blessing; to want it, a curse; and to have it out of season is rather a curse than a blessing: In his giving it then to them that love him, in due season, lies the sweetness and marrow of the blessing: but though the grapes be pressed and the wine sugared in the cup, yet may a man be deprived of it at the lip, as was Ancaeus, from whence arose that Adage, 
Eras. Adag. chil. 1. ceat. 5.  Multa cadunt inter calicem supremaque labra: though a man be in full expectation to reap, 
2 Sam. 14.30.  yet a revengeful Absolom may send to burn up the fields of joab when his Corn is ripe, and Samson by his Foxes frustrate the hope of the Philistines, 
Jud. 15.5.  hindering their fruitful harvest: 
Psal. 128.2.  but those that love the Lord shall enjoy the fruit of their labours, and eat the labours of their hands. No politic Achitophel, no malicious Absolom, no envious Samson shall disappoint them, their enemies must be cast out before them, and their borders much enlarged: and because all these may be enjoyed, and yet we not joined with him, to this temporal he adds spiritual blessings, and such whereby we may perceive him to be ours, and united to us in the bonds of love. And lest strangeness in association should beget a strangeness in his & our mutual affections, lest discontinuance of communion should breed a dislike or disunion in opinion, or lest want of society should work the violation of amity, Christ promiseth that both his Father and He will descend from their glorious Thrones and Seats of Majesty, 
john 1● 29.  and come unto him that loveth him, and make not as guests whose stay is momentary, but as dwellers and Masters of the Mansion, their abode with him, to whom it is impossible that any spiritual blessing should be absent, where the Author of all spiritual grace is present. Can that field be unrefreshed where a springing fountain remaineth! or can waters be wanting where is a living Well? Heavenly graces necessarily there abound, where the giver of them abideth, not for once but for ever; for to those that love him his blessings are eternal. Many Conquerors do enjoy a crown which is maintained, attended, with great care, & subject to the greatest crosses; nay the head which it adorneth many times is divided from the body, but he gives to them that love him a Crown of life. 
jam. 1.12.  Many enjoy the crown, but want power to possess his Kingdom, but those that love him, 
2.5.  he gives not the Crown only but the Kingdom too. How should not we render the Lord his due in performing our duty for the dignity of it which he so highly esteemeth, so readily approveth, and so manifoldly recompenseth, with temporal, spiritual, and eternal blessings? but seeing love is the ground of all which is conferred from God on us, and the substance of all that is owing from us to God, let us first see the means whereby it may be obtained or continued, and the marks whereby it is discerned.  
In respect of the means whereby it is obtained or continued, we must be either passive or active. Passive in the heart's purity: for upon that condition will this grace enter; and without cleansing, no expecting it as a Companion: therefore He that was faithful in all God's house, 
Heb. 3.2.  promising from the Lord that he will circumcise his people's hearts, adds withal the end of that circumcising, that thou mayst love the Lord thy God: 
Deut. 30.6.  as if there could be no loving of the Lord where there was no circumcising of the heart: and indeed only then will this love be entertained when our hearts are purified: For the love of God is a fire, and abhors unfitting fuel, which may either cause smoke to offend the eyes, or stench to distaste the smell of God, and at last extinguisheth itself; and therefore as Noah's Dove would not set one foot upon the muddy earth, nor any Dove will delight in a foul cottage, as no Lion will frequent any putrified haunt, nor the Turtle pearke upon a barren tree: so neither will this grace (partaking of the spirits qualities from whence it comes, as the water tasteth of the fountain from whence it floweth) take footing or can delight in a corrupted conscience; nor seeing it is near allied to the Lion of the Tribe of juda, deign to harbour in a polluted heart; nor being the Lords truest Turtle, sit upon or seat itself in that man whose mind is destitute of holy meditations. Meditate then, (for you must be active) on the ungodlies deficiency, this grace's excellencies, and the Lords mercies. Meditate upon that woeful yet assured prediction of our Saviour, 
Mat. 24.12.  that the love of many shall wax cold, and it will be a cock to awake thy sleeping conscience, a goad to prick thee forward to fervent prayers, lest thou shouldst be one of them that must be tainted with so great a sin. Meditate of the grace's excellency, in the quality, efficacy, and extension, and that will be as a fire to inflame, and as a fuel to continue thy desire unto it. For in the Quality what grace more honourable, in the efficacy what grace more powerful, 
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 divinest nature. Remember how of all graces this is most prevailing, 
Rom. 8.28.  seeing all things though in never such an Antipathy and contention among themselves, yet as united forces, must work together for the good of those that love him. Remember that however the eye may see much, the ear hear more, and the heart conceive more than either the eye can see, or the ear can hear; yet The things which eye hath not seen, 
1 Cor. 2.9.  ear hath not heard, neither came into man's heart, hath God prepared for those that love him. Remember how of all graces this is most large, most lasting. 
13.13.  Faith shall cease upon fruition, hope end upon possession, love only continue all the time of our eternal happiness. Faith is only for the present, Hope for the future, Love both for the past, present, and the time to come. Faith is locked within a man's own breast, hope helpeth not another's heart; only by Love, as by the Sun, both the Sphere where it is placed is enlightened, and another place, unto which it diffuseth the rays, is warmed. Lastly, meditate on God's great mercies, in his promises, providence, performances, and they cannot but beget a liking, which ere long will be seconded with a zealous loving of his Majesty. Think how there is no crown so rich as that which he promiseth, no joys so rare as those which he prepareth, no kingdom so large as that which he intendeth, no society so lovely as that which he purposeth, to them which love him: think how readily he hath inclined his ears and heard thy cries, how cheerfully he hath opened his mouth and comforted thine heart, how lovingly he hath stretched out his arm and removed thy dangers, how freely he hath filled his hand and enriched thy soul. Thus the purifying of thy heart, meditating on the ungodlies deficiency, this grace's excellency, and the Lords mercy, will by the assistance of his gracious spirit, wrought with faithful and unfeigned prayers, lodge his love in thy heart; where if it be lodged, by two marks it may be discerned.  
For love begetteth first a desire of Communion, secondly a similitude of affection. Our Communion with the blessed Trinity is twofold, either Corporall or Spiritual: this is to be had here, that to be enjoyed hereafter, both to be desired ever: for they that truly and sincerely love Christ jesus, they will long for his coming, and thirst for his last appearing. Love is such a link, as it cannot lack the Union, nay communion with the party loved; Love is such a fire in the heart of Saint Paul, that it flames out at his mouth, and manifests the desires of his soul, 
Phil. 1.23.  even to be dissolved and to be with Christ; and as a violent fire which keepeth within no bounds, but being driven with the wind of God's 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 jesus, come quickly. 
Reu. 22.20.   
Fervency admits no deferring, and earnest desires endure no delays, especially where perfection, compassion, and mercy, shall upon their meeting give a full end to all imperfection, wants, and miseries. A Christian soul well considering this absolute and happy communion, having one only spark of affection, and one only dram of love, must needs desire it. Nothing, surely nothing, can hold it from flying by the wings of fervent prayer, and entering heaven's palace; nothing can quench the flame of it, the fire being as strong as death, or hinder its burning above the clouds, till the affections of the Church's Spouse, which seem to be frozen, in that he comes not at her call, be so warmed within him as he may be moved to descend, that they meeting him in the clouds may behold his corporal countenance, which (because they cannot yet enjoy) do manifest the truth and sincerity of their love to him so long as it is his pleasure to detain the former, the affectioned soul delighteth here, in nothing more, than in a spiritual society with him, which often to earthly men he vouchsafeth, in the place and in the exercises by him appointed, his house, word, meditation, prayer, and Sacraments; and though he be every where, so as if we would we cannot fly from his presence, yet in that place & in these ordinances it pleaseth him to converse with his children, and his children are partakers of his spiritual presence. In his word he manifesteth his glory, in his Word he speaketh and poureth forth his mind to us: in prayers we familiarly talk and pour forth our hearts before him; in the Sacraments he giveth visible pledges of his favour, and we with the spiritual eye of our mind, hand and mouth of faith, look upon, touch, and taste the Bread of life: in meditation we enter into his privy Chamber, and he vouchsafeth unto us a sight and view of all his richest and rarest treasuries, where we may behold more pleasing, more profitable objects than could Berodach Baladan in the house of Hezekiah, precious things; 
2 King. 20.12, 13.  where we may have cause of greater admiration than had the Queen of Sheba in the hearing of the wisdom of Solomon, which to hear she was content, upon the same of it, to leave her own Country, thereby testifying her desire to it: and shall not we feeling the fruits of his presence who is greater than Solomon, manifest our delight in it by our love to his house and ordinances? He that love's God, glad will his heart be, joyful his soul, if he may converse with him at any time, in any place, or in any manner it shall please him to manifest himself unto him. Holy David could not better express the greatness of that fire in his heart, which could not be suppressed till it broke forth at his mouth, and he in admiration cried out, O how amiable are thy Tabernacles, 
Psal. 84.1, 2.  O Lord of Hosts my soul longeth, yea even fainteth for the Courts of the Lord, my heart and my flesh crieth out for the living God; and yet in his exile he might have had the fruition of God's favour; which lest we think he did not conceive, he explains his meaning to be this, that his affections were fixed upon the ordinances of God, and therefore preferring the very Sparrow and Swallow before himself, as linked to the Lord in a surer bond of love, addeth, Yea the Sparrow hath found a house, and the Swallow a nest for herself, where she may lay her young, even thine Altars, O Lord of Hosts, my King and my God; and holdeth them blessed, not as though he 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 himself, who dwelled in the Lord's house, from which he was exiled, and where the people of the Lord were made partakers of his will, and performed his Worship. And lest we should think that this love of David was only in the time of his banishment, thus fervent to the place where the Lord in his ordinances did manifest his presence, when he might, and did serve the Lord free from all impediments, and delivered from the hands of Saul, pleading in another Psalm his own integrity, in respect of his favourable dealing with Saul, thinks that his innocency, his confidence in trusting upon God, his keeping the affections and inward motions of his heart pure, his abstaining from recompensing evil for evil, in consideration of God's loving kindness towards him, his shunning and hating  assemblies and persons, his resolving with pure mind and holy conversation (as before still) to seek his God; though these were excellent signs of a good and godly heart, he thinks all these nothing unless his love which he continually had to God's house be added: Lord (says he, besides all the rest) I have constantly loved the habitation of thy house, 
Psal. 26.8.  and the place where thine Honour dwelleth. And as he loved God's house, and all religious duties there exercised, so before and above the rest in God's 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 upon it, it was his delight, his joy, his staff, his stay, his rest, his love, as in the 119. Psalm, every where appeareth. He that is affamished, receives not meat with more gladness than jeremy did the Word of God: 
jer. 15.16.  it was the joy and the rejoicing of his heart. Come we now to Prayer. Oh the love of the godly to this exercise! Some have prayed often in the day, as Daniel; some by prayer have prevented the morning watch: to pray night and day was to some delightsom, as to David: some have neglected no occasion that was offered, as Paul. It was the usual practice of our Saviour, he that needed lest prayed most, teaching us by his own pattern what we should practise: no sooner had he ceased preaching but he fell to praying, he prayed in the Mountain, in the Garden, in all places, at all times, he prayed on the Cross when he was suffering. Now for the Sacraments, in them we behold his passion, in them we partake of his body, and communicate of his blood, by them our faith is confirmed, our souls strengthened, and our consciences quieted; with every of which, what Christian is not delighted? Delighted with them were they in the Apostles times, who at every meeting did break their bread with gladness of heart. 
Act. 2.  And as for meditation, by it we see God in his Word, behold him in his works, look upon him though in the highest Heavens, by it is presented to our eyes his Majesty to subject us that we grow not proud; his justice to fear us that we be not wanton, his mercy to comfort us that we do not faint, his wisdom to direct us that we do not err, and his power to defend us that we do not doubt: By Meditation is manifested before the eyes of our mind, the greatness of Christ's sufferings, his sorrowing heart, his heavy soul, his bleeding hands and feet, his pierced side, his wounded heart, and whatsoever else he endured for our misdeeds, in which the Saints of God have been much exercised, and that by reason of their love unto it. Thus doth our love of God breed in us a desire of society, in those exercises where God presents himself if they may be had; if not, a seeking them according to his will above all things in the world. The Spouse of Christ, the Church of God, every Christian soul saith of Christ; I desire to sit under his shadow, 
Cant. 2.5.  and I am sick of love; 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 associate himself with me in his Word, Prayers, Sacraments and Meditation. Let this be the trial of the truth of our love: Are we as Bears drawn to the stake to these ordinances? Is the Word to us as a burden? Look we upon the Lord's Table with contempt, as though some homely fare were offered? neglect we prayers? meditate we never? we have no testimony of our love to God: for our care, and reverence, and respect to the means, are the emblems of our affections to, and the demonstrations of our delight in his Majesty, who presents himself in his ordinances. True love begetting a desire of communion, which is always seconded with a likeness of affection, at the least hating whatsoever he abhorreth, and loving that in whatsoever he delighteth. Now he (to instance in three things especially) loveth, 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 temporal or eternal good.  
As for the first, his name and the honour of it, how he doth prize it, better cannot I decipher than from his own mouth, who when he would preserve it as his own peculiar, proclaims it as in the ears of all, That he will give his glory to no other: and lest any might encroach upon his right, the better to detain it, and the more to deter them from attempting it, 
Exod. 20.  he affirmeth, That he is a jealous God, which word is (though but one word yet) as forcible as all the Arguments Invention can afford (if it be duly weighed) and more persuasive than all the flourishes Rhetoric can yield (if it be truly viewed) to prove and paint out his delight in his glory and love to his name: for all griefs are either to be appeased with sensible persuasions, or to be cured with wholesome counsel, or to be relieved with bountiful gifts, or by tract of time to be worn out, jealousy only excepted. In that then he allegeth his jealousy, he intimates that Prayers cannot prevail against his displeasure, sacrifices shall not expiate that sin, time will not wipe out that blot cast upon his glory. He therefore that loveth the Lord will be grieved at the soul to see and hear the name of God dishonoured, his worship despised, his truth reviled, his religion scorned, and the profession of his Gospel neglected. He who willingly endureth his friend's reproach, is a liplover. He who patiently putteth up the disgrace of his captain, is either a bufaint or a debauched soldier. He who carelessly passeth by the contempt of his Creator, is through Satan's cunning an hellish and deformed creature. Moses in his own matters is the mirror of meekness; 
Numb. 12.3.  but if the people in his absence practise idolatry, oh how doth vexation environ his breast, wrath weaken his memory, and anger confound all the faculties of his soul! What though the Tables of stone were written with the Lords own finger, his hands cannot hold them! Cunning workmanship is not weighed, Charity is not regarded, if piety suffer disparagement. Their Idol God shall be (because a Calf) consumed in the fire, grinded to powder, 
Exod. 32.19.  thrown into the water, and the idolaters palates be seasoned, their bowels relished with that sweetness which ashescorrupted water can afford. Doth Rabshakeh blaspheme the living Lord? How will Eliakin and Shebnah express the love to their God, 
1 King. 18.48.  their loathing of that disloyalty! their bodies shall not continue covered, when his name is clothed with dishonour; their garments shall not remain untattered, when his glory was rend with so great disgrace. 
Psal. 119.136.  David's eyes (in consideration of the great dishonour cast upon God's name, through common iniquity) gushed out rivers of waters. To express the greatness of his grief, it is said they gushed out. To manifest the multitude of his sorrows, they are called rivers of tears, and all was because men kept not his law. Hereby demonstrating his love unto God, by that grief which he had for the dishonouring of his name. And truly; for they that are sealed to salvation do mourn and cry for all the abominations that be done in the midst of the places where they live. 
Ezech. 9.4.  Is there such a mist drawn over our eyes that we set not, such a thick cloud over our understanding we mark not, such a call over our consciences we feel not, either in ourselves or others, the abominable blasphemies of his name, the horrible contempts of his honour, wherein he is so much delighted? how can we love him? Love begetting a likeness 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 David calls upon all that are Saints, to this duty, Ye that love the Lord, 
Psal. 97.10.  hate the thing that is evil; seeing he detests it, ye may not desire it: and our Saviour Christ who can best describe his own disciple, though he gave often love as his livery, yet he will not have them ignorant of the infallible sign whereby the truth of the livery is discerned, 
john 14.15.  If ye love me keep my commandments. Oh that we had hearts so inflamed, that with him who was a man after Gods own heart, in the feeling of our defects every one would cry out, 
Psal. 129.  Oh that my ways were so directed that I might keep thy Statutes, and the palpable perceiving our failing in not doing the things we should, nay those we would, cause us cry out with him who was a chosen vessel; Wretched man that I am, 
Rom. 7.24.  who shall deliver me from the body of this death! 
Neh. 13.14.  and justly plead with Nehemiah and Hezechiah our goodness and integrity: 
Esay 38.3.  then might our souls repose themselves in the sweet bed of peace, assured of our unfeigned love to God. But is the polluted puddle of iniquity our baths, the actions of ungodliness our recreations, the assemblies of the wicked our choicest company? Is sin our surest stay, wicked counsels our best guides, hellish drugs our wholesomest Physic, Satan's delights our sweetest potions? Are we so fare from hating, that we delight in covetousness, pride, malice, profanation? Is that most respected which God lest regardeth, or that contemned which he commendeth, or that disobeyed which he enjoineth? that heart and love towards God is in a dangerous consumption. Poor love is that will forsake nothing at Gods prohibiting, nor reform any thing at his persuading, nor perform any thing at his enjoining. Can a woman prostitute her body to a varlet, and yet truly say she loveth her husband, or a child plead his love to his Parents while he is undutiful, or any call himself, a friend, a member, a son, or daughter of the Lord, disobeying his will and acting the works of the devil? May the heart of a Saint never conceit it! for true love begets a likeness of affection to his name and will: yet if there it stoppeth, it were like a strange affectioned wife or friend, who can be well content, the one to maintain her husband's credit, the other his friends estimation, and both embrace his profitable counsels, and perform his pleasure, because either their own dignity and good is continued, or distaste and disquiet prevented, but can least endure that child in whom appears most the father's image, or that friend who is most respected; and therefore that soul whose love is wholly fixed upon the Lord, will love his Church, which is his vineyard planted by his own right hand, guarded by his Angels, guided by his wisdom, the flourishing whereof he greatly affecteth, and they who love him are delighted in it, whether jointly or severally considered. In every particular member of it love we the graces that appear in them? love we them for the graces, which are signs and testimonies of God's favour towards them? We can have no better testimony, no better token of our love to God; no surer mark of our salvation: for if we love him, who by his eternal spirit did beget them to be heirs of glory, 
1 John 3.14.  we cannot but love them who are begotten, and are children of grace, a sign not to be neglected: for hereby we know that we are translated from death to life because we love the brethren. 
5.13.  Is thy affection rather lessened, then increased, to a Christian because he is a Christian? 
Matth. 10.  Doth his love to the word, his delight in good works, his distaste of wickedness, embitter thy mind against him? Can he love the father, who loathes the dutifulness of the son, or honour the Sovereign, who harbours dislike of the subject's loyalty? Christ will proclaim against them, howsoever they sooth now themselves, at that great day, in that they loved not his little ones, 
Mat. 10.42.  they had no delight in him. For the Church jointly: is it joy to thy soul, to hear, improve, the prosperity of it, to perceive and procure the propagation of the Gospel in it? And dost thou with Paul in the midst of thy bonds and imprisonments, for joy forget the sorrows of thy afflictions, at the report of Christ and his Gospel's proceeding? then art thou with the Lord alike affectioned. Contrarily, art thou with Nehemiah for thy outward state, without all cause of sorrowing, living in soft raiment and faring deliciously, in Artaxerxes Court, yet art in countenance sad? art thou not sick, yet weeps and mourns when thou hearest of the distress of jerusalem, or with Vriah, wilt thou lodge with the king's servants and not go down to thine own house, because the Ark of the Lord is in hazard? Art thou strooke as the wife of Phinees with sorrow, with a deadly sorrow, hearing the glory to be departed from Israel? Dost thou in a word Prefer jerusalem to thy chiefest joy? The Lord will not forget thy love, when he will neglect those who are so glued to the profits and pleasures of this life, that so they may have the fleshpots of Egypt and the plenty of Sodom, care not which way Religion goeth, hearken less to the welfare 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 offerings and enrich the Altar of Aesculapius as a Deity. They honour Pluto as a divine power, and so they may live in any air, can turn to any Religion, neither meditating on God's mercy which would move a desire in them to delight in, and be affected with, what he loveth, nor pondering his justice which would beget a fear of his Majesty, as it did the Prophet David, as of himself he testifieth: My flesh trembleth for fear of thee, 
Psal. 119.120.  and I am afraid of thy judgements. Doth David (deeply interested in the Lords everlalasting love by Covenant never to be canceled) tremble? and are we, loaded with sin, lulled in the Cradle of stupidity? Is he, a man after Gods own heart, afraid of his judgements? and are not we, branded with impiety, abashed at the contemplation and sight of his justice?  
Oh fear the Lord all ye his Saints, for your souls, observing justice, become the banqueting house of the blessed Trinity. Get the fear of the Lord, it is a faithful Porter. Your souls are either already sick or subject to diseases, seek for the fear of the Lord, it is a skilful Physician. Your souls are as Ships in danger to be tossed in tempestuous seas, be fastened to the fear of the Lord, it is an assured Anchor. Have you entertained disloyal thoughts or attempted any rebellious enterprise, and are afraid to approach the Throne of grace to plead your pardon? Call for the fear of God, it is a powerful Advocate. Are you travelling in the Wilderness of this world, replenished with many by-paths, doubtful which way to take? Take for your companion the fear of the Lord, it is a faithful Counsellor. Are you environed in the midst of many enemies? guard you with the fear of the Lord, it is a careful Sentinel. Have you entered the danger of the battle? fight under the banner of the fear of the Lord, it is a courageous Captain.  
It is a faithful Porter, not admitting any rebellious suggestion, nor, though entertaining unawares, suffering to abide any heaven-distasting motion in the soul, the Lords Palace: for if joseph be tempted, this either diverts the attempt, repels the assault, and makes him cry out, How can I do this, and offend my God? 
Gen. 33.9.  or else subverts the plot and expels the act; rather leaving the looseness of the thoughts, then loading the conscience with the weight of sin, rather enduring the loss of a ragged motion, then to defile the mansion of a heavenly mind: yet sets open, wide open, the door of the heart to every guest wherein the Lord delighteth, kindly entertaining every grace which he affecteth, cheerfully welcomming every good thing, the presence whereof he desireth. Is mercy and compassion more pleasing than sacrifice? 
Hos. 6.6. Neb. 5.1.5. job. 6.14.  The fear of the Lord first invites it. 
2. Chron. 19.9.  Is singleness of heart the delight of God, the desire of man? The fear of God admits it. 
Psal. 187.11.  Is waiting upon the Lord's mercy and depending on his pleasure, expected by him, respected of him? The fear 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 sunshine day after showers in the time of Harvest; Repentance as lovingly embraced as the prodigal Son by the commiserating father; 
Pro. 1.7. Psal. 112.1.  Instructions as joyfully received as Christ by Zacheus. Thus is it a faithful Porter.  
It is no less a skilful Physician: 
Eeclus. 1.26.  either purging corrupt humours and restoring health, or preventing sickness and preserving life. It purgeth corruption, not suffering sin to nestle itself in the soul, or iniquity to lodge as a guest in the heart; but speaking to it as the Lord to Ahab, Indeed hast thou killed and also got possession? And as intruding & pernicious Inhabitants to spiritual graces, driveth them out with violence. It preventeth impiety towards God, iniquity towards man, and so continueth a blessed life in a wretched world: whence it is that Moses who was faithful in all God's house, saith, that God came to prove the people of Israel, that his fear might be before them that they might not sinne. 
Exod. 20.20.  Let then the fear of God be before our eyes, presented to our minds, sin, which is as subtle as the Serpent cannot deceive us; sin though it put on the shape of sanctity, shall not circumvent us; sin though it promise much affected pleasure, much followed profit, shall not persuade us. For sins Stratagems by the fear of God are discovered, sins persuasions by the fear of God are rejected; sins strongest arguments by the fear of God are confuted. Thence it is that by that exact observer the Prophet David, these two are set together as if they were as inseparable as Hypocrates Twins, 
Psal. 4.5.  standing in ame, and not sinning, fearing, and not falling, for where fear hath seized, sin cannot be admitted; where fear hath got possession, in vain for sin to pretend a title. The Lord's Palace, the soul, so furnished, is no fit mansion by Satan's tenant to be inhabited; the spirits temple so garnished, hath no Altar on which sins sacrifice may be offered; The blessed Redeemer hath there no Table whereat sins service, though never so plausible, can be entertained. Let Pharaoh enjoin, 
Exod. 1.17.  if evil, fear denies obedience, and holds his directions to be devilish: Let Nabuchadnezzar prescribe; if wicked, his prescriptions as unsound Principles are neglected; 
Gen. 19  Let joseph be enticed, by the fear of God all enticements are prevented, 
Prou. 14.27.  for it is a Well spring of life to avoid the snares of death, and not only to avoid death, but even to preserve life, 
10.27. etc.  nay and increase the days: 
Psal. 34.11.  what though the number of your days be accompanied with many dangers, and you tossed with many tempests? the fear of God is an assured Anchor; 
Moral. 22.  Anchora mentis pondus timoris, saith Gregory; the fire of concupiscence cannot fasten upon this affection to consume it, the waters of tribulation cannot enter into this grace to rust it, the earthly quality of Covetousness cannot infect this seed to spoil it, nor the contagion of vainglory and false opinion toss this gift of the spirit to overthrew it. Though the rain of miseries shower upon the soul, though the flood of temptation come against the heart, though the wind of diverse opinions blow upon the mind, and all these with united forces beat upon the whole man; yet where the fear of the Lord is, those showers find a good soil to suck them up, those floods meet with great rampires to repel their fury, those winds find sufficient strength to resist their rage; 
Prou. 19.23.  so as that man continues safe, and falls not, being built upon the fear of God as upon a rock.  
But be it, the violence of these storms have captived your thoughts, and made you yield to that which hath displeased your God, so that you dare not approach his presence: this fear is a powerful Advocate. Though sin made Adam hide himself from him, whose face he was afraid to see for shame: though murder caused Cain to fly from the Lord, to whose presence he durst not approach: though Treachery compelled judas violently to hasten the end of his own accursed days, as hopeless of any pardon, as he was hapless in that impiety, and persuaded him to fly from the sight of angry Heaven (as he thought) by quitting himself of the horror of his own heart; yet the fear of God, as a well-tongued Orator, persuades so pithily; as a sound Logician, argues so profoundly; as a judge's favourite, prevails 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 seized in this tenure, enjoyeth and is admitted this privilege, to be accepted of the Lord. 
Act. 10.35.   
Are you yet again doubtful to be drawn away to error before your journey be ended, 
Heb. 12.28.  and fear uncertain wandering? no better Comrade can be had than this Counsellor, for it instructeth the Mind, directeth thy Manners. Would you pluck the fruits of the tree of knowledge? this fear giveth entrance to it. Would you make use of knowledge in due practice? This fear is the beginning of Wisdom, 
Prou. 1.7. Psal. 111.10.  which is to keep the Commandments. Whosoever is possessor of this grace, is so gracious in the eyes of the Lord, that the Lord himself will become his teacher and director, not in the way which the world, 
Psal. 25.12.  nor that wherein his own natural corruption delighteth, but that whereof he himself who cannot err nor be deceived, maketh a choice. Such a sweet Companion is this Counsellor, and such a faithful Counsellor is this Companion, that through all the tearing briers, all the pricking thorns, all the alluring fruits, all the dangerous and doubtful paths, all the cares, pleasures, and encumbrances of this world, it finds out a path, 
Frou. 19.23.  chalks out a way, and leads us safely unto Life.  
Be it while we are travelling we are beset with the beasts of the forest, environed with many oppositions, yet subject to security. The fear of God is a careful Sentinel to give notice of our dangers. A Sentinel it is, watching the approach, discovering the plots of the Enemies: for Satan labours first of all to put out the eye of fear, well knowing the whole army remaineth sure, though securely sleeping, while the Sentinel is unslain, and so fare prevaileth he, as this grace becomes his Captive, assuring himself the day when this is conquered. For when he had dimmed the eye of fear in Eve, she became to read, as if it had been a larger Character than it was, and with her tongue to speak as Satan's slave in his mincing language, lest peradventure ye die: 
Gen. 3.  whereupon the Serpent takes occasion, and lulls, as with Mercury's enchanting rod, by his charming speech, each corner of her mind asleep, ye shall not die at all: then shown her the excellency of it; whereupon she gazed: happy had she, happy had we been, if she had not glanced at that Tree, 
Gen. 3.6.  and perceived that the tree was good for food, and that it was pleasant to the eyes, and a Tree to be desired to make one wise.  
But she took and eat. Thus was it quite put out, and she forgot God who gave her this for her Sentinel, which duly watched, truly warned her of her danger, but she treacherously gave way to the suggestion of the Serpent, and so became a slave, which otherwise had never been; for if she had preserved it lively, she had lived happily, and we holily; for so long as it watcheth, God's judgements are discerned and avoided, sin's ugliness seen and abhorred, dangers descried and prevented. For fear being opposed, calleth up care, care informeth reason, reason ministereth the means of safety, and prescribeth resistance.  
And thus the fear of God having sounded the Alarm, called up all the faculties of the soul to the fight, behaves itself as a generous Captain which Combats courageously, Conquers victoriously, and Crowns her assistants richly. Combats courageously, for what a conflict was in josephs' judgement? What a combat in the minds of the Egyptian midwives? What battles in the thoughts, what horror-threatning Canonshot thundered in the ears of job? josephs' fear to displease his God, loathness to wrong his Master, unwillingness to discontent his Mistress, grappled furiously together: Her present authority, her future amity, her continual eminency: His larger power, higher place, constant honour, caused his corruption to plead in this manner: Why joseph, dost thou demur? Thou art a bondslave, she a beautiful creature; thou her servant, she thy Lady: Thou a stranger, might to thine own content, brag of the abuse of her beauty, yet she locks her reputation in the Casket of thy secrecy. How many have made known their shameful desires, yet have heard to their shame serious denials? Yet moves she the suit before it be granted, nay grants the suit before it be moved. How many would account themselves happy in long continuance to enjoy only one accepting countenance? She gives thee her face and her favour too. How many have laid long siege to beauty's fortress, and have failed? She parleys, not to conclude a peace and be gone, but before the assault, to yield herself to thy pleasure. Doth discovery hinder thee? why who is here but you two, 
Gen. 39  every one else of the household being employed abroadin their several businesses. Can any blab save thyself? And for her, thy constancy, Putiphars fury, her own infamy, tie the strings of her tongue that she cannot tell. Prevent, unwise man prevent, assured repentance; nay procure thy certain good. If thou shouldst despise her, she will despite thee; if thou fail to give her thy heart, thou shalt feel the greatness of her hate. Her house is now thy harbour, her husband thy favourer, she will be thy continual friend: If thou fearest any hurt, repair to her and presume of her help; she can speed, when thou mayest not speak. If thou show unkindness, she for saving her own credit may accuse thee, and who will acquit thee? thou shalt be condemned, and she cleared. Thy brow shall bear the brand of ignominy for ever, seeing every one will be as ready to maintain as entertain any misreport of a stranger. Whereunto the fear of the Lord seemed to reply: Pause a little joseph, haste makes waste, let not a Creature cause thee to forget thy Creator. Is she beautiful? who did give it? not thy God? why did he give it? for thee to abuse it? canst thou embrace her motion, and not wrong thy master, who hath cast all his household affairs upon thy fidelity? Consider, oh consider it well; the more he trusts thee, the more monstrous thy fault if thou be faithless. He hath entertained thee into house, when thou wantedst harbour, he hath advanced thee from a slave to be a servant, from a servant to a Steward, from a Steward to a Ruler. He in his house sees nothing but by thine eyes, hears nothing save what thou reportest, acts nothing but subscribed by thine hand, prescribes nothing, unless thou direct. Hath he honoured thee to dishonour him? hath he displayed the banner of his courtesy to grace thee, and wilt thou obscure his dignity with the clouds of disgrace and discontent? Is thy affection so unsatiable? are thy lusts so unlimited? cannot much, nay, the most satisfy, but thou must have thy desire in all? Remember the first Creation: hast thou forgot Adam? Dost thou not call to mind Eve? One, only one Tree was reserved, and that must be tasted: But that taste did so much distaste the Lord, and load their consciences with confusion, that being subjects of misery, they could neither see nor seek for mercy: All men sorrow for that sin, 
Rom. 8.22.  all Creatures yet groan through that transgression: beside, to her greatness oppose God's graciousness, to her favours the Lords fury. Thou wast a bondslave, who brought thee to this liberty? not thy God? thou wast a stranger, who did provide thus for thee? not thy God? Thou wast a servant, who raised thee to be a Ruler? not thy God? how darest thou then recompense his mercy with this mischief, require his love with such disloyalty, answer his power with such perverseness! canst thou doubt of his providence, which hast such trial of his protection, or wilt thou distrust his care for thee, having such experience of his comforts? Be it that the darkness of the night should hide thee, or the fact remain perpetually buried in the grave where all things are forgotten, or if discovered, so salved that it shall be forgotten as a thing unacted, yet the Lords eye ever watcheth, and is of so piercing a power that it entereth into all secrets, and discovers every most hidden device, and though all the world have let it slip, yet thine own conscience will never sleep; that thy God will waken if it chance to slumber. What are the delights here? Syrenes' either striving to sink us, or to suck our blood. What are great ones faucurs? fading flowers, often withered ere they can be cropped. What can she do? Is not all power derived from and belonging to God? Floweth not all pity and compassion from him as from the proper fountain? 
Psal. 62.11.12.  Can man or Angel prevail if God seek to prevent them, or will they pity if he seem to prohibit? Keep then the favour of that God, at whose frown the Mountains shake, and on whose love, thou knowest, attendeth life.  
In Pharaohs commanding the Egyptian Midwives to kill the Israelites male-childrens, 
Exod. 1.16.  they might perceive cruelty to brandish his weapon, aggravating the seeming goodness of the fact, extenuating the assured greatness of the fault, presenting Pharaohs might and the parents misery, pressing the children's present condition, and their posterities future calamity, in these or the like imperious terms.  
Are not you Pharaohs subjects? 
Exod. 5.2.  you must submit. From what Sovereign doth he hold his Sceptre? by what Commander will he be controlled, or who dare call him to account? if you respect your weal, obey his will. His care is your quiet, his corasive your calamity, his power your protection; seeks he in this any thing but your preservation? Aims he in this at any thing save your good? They so greatly multiply, if you now forbear, hereafter they may prove too great a burden: little sprigs if they be not pruned will grow too high; and Nettles if not cut, will spread too fare. Cut then the weed while it is in growing, and prevent a mischief, lest you sigh in sorrow, through too late repentance; If your posterity in the succeeding age feel the plague, have they not cause to condemn your pity and call it folly, that fostered stings in your own bosoms? Nature teacheth every thing to preserve itself, and every creature will provide for the young ones safety. Cut then the thread of these Infant's lives, for what are their Parents? such as with whom it is abomination for the Egyptians to eat, and care you so much to let them breath, with whom you may not participate in eating bread? Are they not diverse from you in your rites, contrary to you in your Religion, great contemners of your gods? and shall they live? Thus had cruelty wounded them and become their Conqueror, if the fear of the Lord with a mild and gracious spirit, distilling mercy and lenity, had not softened their breasts, and abated the edge of their more than humane fury, refelling these seeming-sound positions with better grounded Principles; that, the Almighty had indeed transferred with his Attributes and titles his own dignities and honours upon earthly Monarches, and cursed is that soul which submits not to them, 
Rom. 13.1.  either doing what they enjoin, or enduring what they inflict: for to resist their Rule, though unjustly laid, is justly to procure your ruins; to rebel against their will, though wicked, is causelessly, at least indiscreetly and obstinately, to work your own woes: for you war against Heaven's providence, and provoke the highest power of whom they are. If then it be good which they bid, yield all submissive; if indifferent, all respective obedience: and if it be evil which they enjoin, though you must shun the deed, 
Act. 5.29.41.  yet show your duties and their due, in submitting yourselves to suffer patiently when they shall punish. But for these Infants, what have they done? When the Babe is crying for the dug, as desiring to have the life preserved, shall it be done to death? Do as you would be done to. How comfortable is a calm after a tempestuous storm, but how great the grief when the hope is frustrate, and expectation faileth! Are the Mother's pangs no sooner passed, but will you intercept their joy, nay renew their sorrow? Health is despaired after a relapse hath surprised. Think how much would be your mourning if you saw such murder! Would not grief gripe your hearts to see such cause of heaviness? They poor souls expected you as helps, and will you be the instruments of their hurt? Would you not judge him cruel should lay so hard a charge against you or yours, and them too bloody should be Agents in such a butchery? Think you to preserve your lives by their death, or your posterity by massacres, and to maintain your Religion by murder? Hell may indeed rejoice at the cruelty, but the Heavens will revenge that impious inhumanity and inhuman impiety. Hath their God even before your eyes redressed their wrongs, and relieved their wants, and will he not repay this wickedness upon you and yours? what people ever prevailed against them, or what policy did ever delude his providence? Let your hearts neither harbour, nor your hands execute this unheard of Murder; and then their God will prosper you in your estates, and make your households like a flocke of sheep. 
Exod. 1.   
job feared God and suffered many sore bicker with Satan; Sin brought in upon him sufferings, Sufferings ushered sorrows, Sorrows surprised his soul with impatience, which made him a burden unto himself, 
job. 7.20.  whereupon begun a grievous combat, continued with a dangerous conflict between his passion, impatience, and the fear of God. Impatience entering the Lists, brandished these weapons with most furious courage-danting countenance. See job, how thy wife which lieth in thy bosom, thy second self, which should be thy comfort in thy crosses, is the augmenter of thy calamity; thy children round about thy table, the hope of the continuing of thy name in after ages, are swept away as the Spider's web; and for thy friends, will not thy tongue cleave to the roof of thy mouth, thine eyes be dim to behold them come to visit thee? How strange is thy misery inflicted upon thy body? did ever eye behold the like? Thy seeming sanctity was assured sin, for hast thou confirmed him that was falling, and strengthened the knees of the weak? Hath thy tongue dropped honey into the heavy breast, and art thou as a man despairing of all hope? either thy consolations to them were the flourishes of thy speech, and had no affinity with thy faith, or thou art inconstant in thy confidence. It is suspicious that the practice of that Physician is counterfeit who admits of no such medicines as he hath ministered to others. Thou hast persuaded others patience in their perplexities, to lift up their heads in the midst of their heaviness, yet now when thou art afflicted thou frettest: thou hast ministered to others comforts in their calamities; tribulation hath touched thee and thou art troubled: thou hast advised them cast Anchor during the continuance of their storms; and art thou so unsettled, that with the billow of every wave thou art tossed? They must account that blessing which thou now esteemest a bane, they must accept that as a Plaster which thou deemest a plague, else why dost thou curse the day of thy birth and the night of thy nativity, wish the door of thy mother's womb shut, and her breasts by thee never sucked? It was either evil that thou than exhortedst, or thou now wicked that dost not now admit it. Where is thy former righteousness whereof thou so much presumedst? Remember I pray thee, who ever perished being an innocent, or where were the upright destroyed? They that plough iniquity and sow wickedness, reap the same; if thou hadst been devout, thy devices had not been scattered. Was it not thy conscience of sin which stopped thy mouth and made thee silent? Whence is this that thy words are swallowed up? not from thy sin? Whence is it that the venom of the Almighty's arrows drink up thy spirits? not from thy sin? whence is it that the terrors of God fight against thee? not from thy sin? Those who did in thy prosperity admire thee, now mock at thee; they who hate thee open their mouths upon thee; thine eyes behold it, and thou canst not help it; thine ear hears it, and thou canst not shun it; every sense is sorrow's subject, and thou canst not ease it. Death is better than derision, as appears in Samson: and nothing more unpleasing unto David than unthankfulness, yet thy brethren fly from thee, thy acquaintance are strangers to thee, neighbours forsake thee, familiars have forgotten thee, thy friends for honey give thee gall, for comforts corrosives: where before all diligence was yielded, thy desires are now denied; where before thy command was answered with all cheerful readiness, thy prayers cannot now prevail. Thy servant's speed is slackness. Nay, is not thy soul tormented, that thy wife whose willingness should not be wanting to work thy ease, is afraid to come near that breath, which she with delight sometime sucked? Neither your former faith, nor mutual love, nor the remembrance of the children of thine own body, can either move her to provide for thy health, or pity thy mishap, but casting off all care of thy good conscience towards God, persuades thee to blaspheme him, and die accursed. Do not they whose fathers thou refusedst to set with thy flocks mock thee? do not the children of fools and villains more vild than earth, spit in thy face, and spare not to abhor and make songs of thee? Doth not age neglect, and youth push at thee, and all take pleasure in thy calamity? How hast thou offended that God, who casts not away the upright! Thou art wicked, else would he take thee by the hand, thy rejoicing should not be so short, nor thy joy so momentary. Doth he establish the posterity of the righteous, and were not thy children in the midst of their feasting sent to the place of their iniquity? There is some deep matter in thee: wickedness was sweet in thy mouth; though it lay hid under thy tongue, thou didst favour it and wouldst not forsake it, and therefore thou hast vomited thy substance, and thy mounting in excellency is perished as thy dung; neither is there hope left for ease or remedy. Thou art compassed with endless care; no tongue to comfort thee, no hand to help thee, no music to delight thine ear and cure the sting of this Tarantula. Where is any freedom from biles in thy body, any ease in thy bed, any solace in thy spirit? Painful nights are appointed thee, and no mitigation of thy misery in the day. The Almighty, the Almighty hath set himself against thee, and will not let thee alone till thou swallow thy spittle; and art thou not as one that teareth his soul in anger? Better a short life than such a lingering death, and therefore, curse God and die. Unto which blasphemy the extremity of his woes had drawn him, if the fear of God had not resisting preserved the fire of faith, and continued the power of patience with these persuasions: What hast thou lost? that which was never thine when first thou sawest the light. And what are Oxen, Camels, Servants, Children? did not God give them upon condition, that thou shouldst resign them? wilt thou desire to withhold that which he will have, or endeavour to recover what he did take? have not servants been the cause of sorrow to some masters? Children the occasion of discontent to some Parents: Riches the ruin of many men: and might not all have been so to thee? The earth is none of thy peculiar, thou expectest thy patrimony in a better place: It is not thy proper right, it is given into the hands of the wicked, who many times are most wealthy. Let it not then grieve thee, that thou art not loaded with the clay of a strange country, nor adorned with the counterfeit pearls of a foreign people. High advancement and great favours in another nation, are not always seconded with good success. What though thy misery is not limited with want, but enlarged with many woes, not in missing good, but suffering grief? Greater than thyself have felt the weight of the Lords hand, 
Job 12.19.21.  for he leadeth Counsellors away spoiled, and maketh the judge's fools: he looseth the bond of Kings, and girdeth their loins with a girdle: He leadeth Princes away spoiled, and poureth contempt upon them; he weakeneth the strength of the mighty and overthroweth them. But howsoever the same afflictions arrest not, the same event at the end attendeth all men: One dieth in his full strength being in all ease and prosperity, 
job. 21.  his breasts run full of milk, and his bones are full of marrow. And another dieth in the bitterness of his soul, and never eateth with pleasure; they shall sleep both in the dust, and the worms shall cover them: what pleasure hath the former in his prosperity, when the number of his months is cut off? may he not be one of those, who is kept unto the day of destruction, and shall be brought forth to the day of wrath? or what disprofit hath the latter either in life or death? In life, doth not his miseries lift up his mind to God, open his ear to discipline, and draw his feet from iniquity? 
Job 28.  Iron is taken out of the dust, and Brass is molten out of the stone: out of the same earth cometh bread, and under it as it were is fire turned up. From the dust of misery proceedeth the strength of affiance, and from the stone of calamity cometh contrition: from affliction is fetched the bread of instruction, and under them as it were is turned up the fire of devotion. Be it that thy tribulations be tedious, thou hast sinned and thou must suffer: yet thy God who seemeth to set himself against thee, is man's preserver, will he destroy the work of his own hands, which he loveth, or deface that image which he affecteth? Acquaint thyself with him and make peace, and thereby thou shalt have prosperity: 
job 9.15.  though thy righteousness were as a robe upon thee, yet thy safest course were to supplicate his grace. Be thou patiented, and he will speak peace unto thy soul; gird up thy loins like a man, look on his creatures, and observe his power, which by every thing is obeyed; note his wisdom, whereby every thing is disposed: He that shut up the sea with doors, 
38.8.  can aswell stop thy sorrows. He that commandeth the morning light can as suddenly sparkle the beams of his bounty upon thee. He putteth an end and setteth a bound to darkness and the shadow of death: and cannot he chain thy calamity, and finish thy perplexities? Though he kill thee, 
13.15.  yet trust in him and call upon him. What is it he cannot do; or what means is unknown unto him? Let death seize upon thee; if thou reliest on him, thou shalt live, and therefore wait: thy days may end in prosperity; and thy years in pleasure. In death: Art not thou persuaded that thy redeemer liveth, and shall stand the last on earth, and that thou shalt behold him, not with other but with these thine eyes? behold him, not as an angry judge to condemn, but a loving Saviour to absolve thee: behold him not as a revenger of thy sins, but as a Redeemer of thy soul.  
Thus doth the fear of God entertain for us the combat, and fight courageously; yet this were not so comfortable, if it did not Conquer victoriously; but now upon the conflict followeth the conquest. For did not this sword murder the bloody command of Pharaoh, in the hearts of the Egyptian Midwives? did not this stone flying from the heart of joseph strike sin on the head, so that it sunk down grovelling upon the ground never to revive again? Many and sore were the skirmishes which job had with Satan, impatience, and his affliction, but you have heard his end; the Serpent's head was broken, Impatiencies swelling bulk was burst, and outward afflictions as the Clouds with the Sun's presence dispersed, and he became the master of the field, which feared God. Though then the conflict be cruel, they that fear the Lord may be constant; though the battle be continued, they may be comforted, for they are not forsaken, but are delivered, 
Psal. 33.18.  and the victory is certain to be theirs; for it conquers victoriously, and richly crownes both them and theirs, opening a Treasure wherein nothing which may content the eye, please the taste, delight the smell, every the soul, bless the estate, is wanting. 
Ecclus. 40.27.   
It is a Garden replenished with variety of God's mercies to delight the spiritual smell of our apprehension; it accompanies us to the Temple, 
Psal. 5.7.  which is filled with God's glorious presence, to content the eyes of our understanding; It pleaseth the  of our affections, 
Psal. 34.7, 8.  with the sweet Nectar of his graciousness; It is a Sun to warm our benumbed will in the practice of goodness, and a fire to inflame our zeals in contemplation of holiness; It brings with it a comfortable use of worldly blessings, 
Pro. 12.27.  for many hunt after worldly profit, but have it not, have it, but it helps not; they take great pains and attain their expectation, but put their gains in broken bags. 
Hab. 2. Eccles. 6.2.  The covetous man keeps them so safely, as he dares not touch them; the Prodigal spends them so lavishly, 
Luke 15.  that he comes to want them; many possess them comfortably to their worldly content, as the rich man in Saint Luke, but do not blessedly either possess or use them, only he that feareth God obtains them, possesseth them, spends them, spares them, useth them blessedly; for nothing is wanting to him, 
Psal. 34.9, 10.  nothing that is good; whatsoever may hurt his hope or hinder his confidence, cool his zeal or freeze his forwardness, may be wanting; but nothing that may further his faith or inflame his obedience shall be missing. 
Psal. 128.2.  He shall labour and eat the labour of his hands, he shall be blessed and it shall be well with him; He openeth his hand and giveth to him that needeth, 
Psal. 112.5.  and yet expendeth with judgement. Howsoever it goes with the wicked in life or death, yet I know, says Solomon, 
Eccle. 8.12.  that it shall be well with them that fear the Lord and do reverence before him: 
Psal. 33.18, 19  For his eyes are on them to deliver their soul from death, and preserve them in the time of dearth. And that we may take notice of the abundance of their wealth, the greatness of their worth, the fear of God is compared to a Wellspring, an ever-flowing Fountain, 
Pro 14.27.  so as though the channels decay and be dried up, this ever yields sufficient supply of knowledge to confirm the mind, of direction to conform the manners, of wisdom to inform our contemplations, of caution to reform our actions. The ways of God are unsearchable, the mysteries of godliness incomprehensible, yet to him that feareth God will he teach the way, 
Psal. 25.12.  not that which the world followeth, the flesh savoureth, Satan affecteth, but what himself chooseth. Natural reason cannot comprehend, carnal knowledge cannot search, earthly affections cannot desire these secrets which the Lord reveals unto them that are possessed of his fear. 
vers. 14.  
Prou. 22.4.  Riches attend on it, Honour will not be without it, Life is the guerdon of it. Yet here is not the bounds of this Ocean, it brancheth itself into every Channel, every Meadow, every Tree; the root is not only partaker of this moistness, the bowl only receives not benefit by this River, but every branch communicateth of this treasure, 
Esay 33.6. Psal. 103.17.  for the loving kindness of the Lord endureth for ever and ever upon them that fear him, and his righteousness upon children's children. 
Psal. 25.13.  The soul of the man himself shall dwell at ease, and his seed shall inherit the earth. Neither is this benefit temporal but spiritual, which from this Fountain is derived; for they shall see the wealth, not of an earthly Monarchy, so much desired of a worldly Empire, so much thirsted after, but of jerusalem, 
128.5, 6.  that is, the true Church of the everliving all-disposing God, not for a little moment or a few months, but all the days of their lives; yea, not themselves alone shall be partakers of it, but they may certainly expect to behold their posterity invested in it, even the constant and continual peace upon Israel. 
Pro. 14.26.  For in the fear of the Lord is strong confidence. Howsoever Persecutors may rage's, and persecution may threaten to ruin all before it, yet the children of them that fear God, shall have a place of refuge. So as with the Prophet David, 
Psal. 31.19.  we in admiration may cry out, How great is thy goodness, O Lord, which thou hast laid up for them that fear thee, and done to them that trust in thee, even before the sons of men! 
ver. 20.  Doth pride seek to insult over them? He hides them privily in his own presence. Doth malice seek to prevail against them? he keeps them secretly in his Tabernacle from the strife of tongues. 
Chrysost. in serm. de johan. Bapt.  This is that only whereby our minds are corrected. sins are shunned, innocency preserved, and ability to all goodness is conferred. No evil can visit them; evil may surprise, but shall never seize upon; evil may oppress, but never suppress them that fear the Lord. It is like Cammomile, the more it is trod on, the more it spreadeth; like Spice, the more it is pounded, the better it smelleth; the Chestnut tree, the more it is beaten, the better fruit it bears. Let then the fear of God find footing in your hearts, and for this purpose observe his works of Majesty and might.  
The consideration of Christ's Majesty was the means of Paul's conversion, for when he beheld the glory of the Lord, though with a full resolution and resolved purpose, he was breathing out persecution against the Saints, seeking to terrify, nay, to torture the sons and daughters of God, he himself was struck with terror. 
Act. 9 Mat. 17.6. Luke 2.9.  Doth a bright Cloud overshadow jesus, Moses, and Elias, and are Peter, james, and john at the sight of the same amazed? Doth the glory of the Lord shine round about the Shepherds, and are they astonished? and shall not fear possess our hearts in the contemplation of his Majesty?  
His works of might in the world's creation, wickeds confusion, and godlies preservation: In the world's creation; Dei Dicere, was Rerum Esse; Gods Word was of such worth, and his breathing so binding, that his only saying gave essence unto every Creature, 
Psal. 33.7, 8, 9  for he spoke and it was done, he commanded and it was created: whereupon the Prophet David persuadeth all the earth and all that dwell in the world to fear him. Extraordinary acts imprint in men a reverend awe to the Agent: what our ear heareth, our eye observeth, our judgement apprehendeth to be spoken, seen or done, and was not cast in our mould, not portrayed in our proportion, not comprehensible in our judgements, leaveth in the heart a seal of an admiring reverence and reverend admiration. jeremy who with john Baptist participated of the same manner of calling to their several functions, in contemplation of the Lords great power, with whom none is to be compared, seems to be peremptory, and concludeth with a none-excepting-question-answering admiration: 
Jer. 10.7.  Who would not fear thee, O King of nations!  
Why did you, 
Exod. 14.31.  ye people of Israel, yield such reverence unto the Lord, testify such fear of his name, manifest such a we in his Worship? Oh you that now live, would ye know the ground and cause of our fearing him? The Mountains which did hinder our passage, were cast down by the Lord's power; the Valleys which threatened our contempt, were filled up by his working; the mighty men in Egypt were discouraged, and the mean ones were afraid by his might; his power turned their waters into blood, so as they wanted to quench their thirst; his power brought Frogs over all their land, even into their King's houses, odious to their choicest sights; his power turned dust to Lice, abhorred of their daintiest touch, his power corrupted the earth with swarms of Flies, offensiue to their sweetest smells; his power sent a murrain amongst their , so as provision was hindered; his power by casting up ashes brought scabs upon all their skins, so as their beauty was spoiled; by his power the Heavens opened their windows, and sent forth hail and fire mingled together, hail of the nature to quench fire, and fire of the nature to dry up hail, so as whosoever was in the fields felt, but never reported the violence of them; his power brought Grasshoppers, so as their Fruit was devoured; his power brought darkness, so as the comfort of seeing, conferring, associating one with another was denied; his power deprived of life their first borne, 
Gen. 49.3.  their might, the beginning of their strength, the excellency of their dignity, & the excellency of their power, the hope of their succession, the comfort of their years, and the staff of their age: so as they became like water spilt upon the earth, as unprofitable for any use, as it is without expectation of being gathered; his power divided their waters, set us free, and put them in fetters, so as they could not pass, stopped their breath and brought their confusion. These seized (O ye sons of men) upon our souls, filled our apprehensions with admiration of that great God which hath so confounded their counsels, overthrown their devices, and prevailed against their power, who did resist his will and plot our woe, hinder his Word and determine our ruin, that we cannot but fear him. Tell me, O Pharaoh, what hath thy greatness got thee? Greatness without godliness is become thy grief; in what hath thy sorcery prevailed for thee? it could neither salve thy sore, nor procure thy succour; what hath thy wisdom produced to thee? it could neither warn thee, nor warrant thee against these plagues: what goodness have thy gods granted? they could neither provide for thy good, nor prevail against his greatness, whose most contemptible creatures have been his mighty army to subdue thy might. Him will I fear, whose hand thou hast felt; him will I reverence, whose power hath kerbed thy perverseness. Can I consider the counsel of the wise by him turned to folly, the strength of the potent by him turned to impotency, the malice of the envious turned to their own mischief, and not fear him? Oh the power of his fear! With it my soul is ravished, through it my heart is enlarged, by it my affections are inflamed with a desire of and a delight in it. When I survey his rare, unexpected, vnthought of preservation of those that fear him, and confusion of those that are disobedient to him, let the waters cease to drown, the fire to burn, winds to blow, seas to boil, earth their solidity, Heavens their glory, sooner than I to forget or cease to fear him: for what David fears not, seeing Vzzah struck to death, 
2. Sam. 6.9.  for coming upon what colour soever without the limits of his own calling? my flesh trembleth for fear of thee, and I am afraid of thy judgements, which work fear of thee in the heart of the very Heathen.  
The people whom the King of Ashur (after he had carried away the Israelites) placed in Samaria, 
2. King. 17.24, 25, 26, 27.  were slain by Lions, and the superstitious policy of his Princes would provide a remedy, and send of the Priests to worship God in their own fashion, according to former custom of that Nation, who being now a commixed people, 
ver. 33, 34.  performed a divided service, and are said to fear God, and yet not to fear him. It was rotten at the core, faulty at the heart, they feared him as a negligent servant doth his master, to avoid displeasure, not as an obedient son his father to discharge his duty: we must not fear as a Slave doth a Tyrant in dread of his law, but as a faithful subject doth a favourable Sovereign out of love: That is the fear of the Reprobate, which in time of extremity drives them from him, and causeth them to murmur when they are afflicted: This the fear of his children, which in time of misery draws them to him, and causeth them to magnify him when they are corrected. Whence it is sometimes taken for his whole worship, and may thus be discerned by the effects it worketh, whether we consider God, ourselves, or others. In respect of God, find me prayer, patience, piety, praise, and you cannot fail of his fear.  
Where true fear hath taken sure possession, there is fervent, frequent prayer, as Eliphaz the Temanite truly affirmed, how unaptly soever he applied it to job: Surely, saith he, thou hast cast off fear, 
job. 15.4.  and restrainest prayer before God. Note how confidently he doth affirm it; his heart, his affection, his reason, his soul and spirit were so possessed with the truth of this (that there is no restraining of prayer where the fear of God is) that he takes them to be inseparable: and justly, for fear being the beginning of wisdom, 
Prou. 9.10.  forseeth the danger and preventeth it by prayer, presents a blessing and procures it by prayer, revealeth God's pleasure and obtaineth ability to obey it by prayer. There is no good which is not truly deciphered, no evil which is not lively delineated by fear, the one whereof is obtained, and the other avoided only by prayer.  
Be it that he deferreth to grant the suits we make, conferreth not his blessings which we need, or withdraweth not his hand which we feel, or continueth to shake his Rod, which we fear will fall upon us, yet by our patience may we know we fear him, 
Psal. 115.11.  depending upon his power, bearing of the punishment, ready to embrace his pleasure, either in accepting of our desires, or afflicting our deserts: for the fear of God which never exalteth, 
Prou. 3.7.  ever submitteth itself, being opposite to presumption, 
Deut. 17.13.  banisheth carnal security, 
Zeph. 3.7.  the fear of God receiveth instruction, and becometh patiented to behold the Lords end in deferring the manifestation of his mercy, in the continuing his children's misery, and in his threatening their future calamity; conceiting (not daring to misconceit any thing of the Lord) that it is either for the proving of their faith and constancy, the purging of their filth and impurity, the preventing of their sin and iniquity, and the providing for the continuance of their piety, unto which the fear of God is always glued.  
As when josuah had called to the remembrance of the Israelites the Lords both justice and mercy; 
Jos. 4.14.  justice upon their enemies, mercy towards them, he exhorts them to fear the Lord, but withal adviseth that it want not the true companion, upright serving of him: and the Prophet David when he had affirmed that man blessed who feareth the Lord, 
Psal. 112.1.  he instantly addeth, and delighteth only in his Commandments: as if there could be no true reverencing of the Lord, without due regarding of his laws; no standing in awe of his wrath, without observing of his will; no fearing of his name, if failing in his worship. Thence is it that the Lord himself gives it as a charge, and lays it down as a statute never to be repealed or appealed from: Thou shalt fear the Lord thy God and serve him. 
Deut. 6.13. Gen. 22.12.  And testifieth with and to Abraham, that he truly feared him because he withheld not his son, his only son. And Solomon when he would describe true fear (his description though plain, is pithy, though short, yet sententious) paints it out to this purpose, and makes the hating of evil to be the badge of it, 
Pro. 8.13. job. 1.1. Act. 10.2.  which job did wear, and Cornelius was not without.  
And lastly, whosoever receiveth from the Lords hand good or evil, sorrow or solace, gladness or grief, how ever his prayers may seem to be rejected, his patience neglected, his piety not regarded, yet he gives praise, or else he feareth not. Fear opens the eyes, and lets him see the Lords mercy, 
Psal. 118.4.  which deals with him so mildly, his wisdom disposing all things so warily, his providence attending all things so watchfully, himself so unworthy, the Lord so wise; himself undutiful, the Lord for all that so many ways bountiful; himself so disobedient, the Lord so provident for him; himself careless of the Lords honour, the Lord still following him with his favour, that he cannot but both in mind and mouth praise his name, by whose power he is thus preserved, knowing that in this he doth put on no other Livery than he is enjoined, nor take any other companion to true fear than is required by the Prophet David, 
Psal. 22.23.  Praise ye the Lord that fear him.  
And for ourselves, then may we be sure that the fear of God sways in our souls, when our minds are enlightened with prudence, our prudence seconded with providence, our providence attended with hope, our hope assisted with power, our power made apparent by prevailing, and prevailing continued in stability, either concerning what may tend to God's glory and our good, or threaten his dishonour and our eternal hatred: For to whom soever the fear of the Lord is, as it is in itself, a treasure, he draws thence, 
Es. 33.6. Geneu. transl.  as from an Armoury, Knowledge, Wisdom, Salvation, Strength and Stability, as is not obscurely declared by that Evangelicall Prophet, who speaking to the heart of Zion, comforting her in the destruction of them that spoilt her, assureth her of double felicity, the one is liberty through deliverance, and the other stability in her freedom; which stability is branched out in the means whereby it is preserved, & the root from whence it is derived: the means whereby it is preserved are, strength for prevailing, safety in resisting, wisdom in providing, knowledge in discerning. The Root out of which every one of these branches buddeth, and the foundation whereupon he builds this bulwark of their consolation, is the fear of the Lord. Now seeing by what means any thing is preserved, by the same means often it is obtained: we may take the Prophet's gradation in the Retrograde, and then we find the fear of God to be the fountain out of which the rest, as little rivers, do issue, though in their different nearness or remoteness. Howsoever, as by the colours the soldiers discern their Captain, as by following the stream we come to the spring, as by tracing the Conduit pipes we find the head of the river: so we may see where this grace resteth, if we can espy her handmaids waiting.  
The first and nearest whereof is Prudence, with which the fear of God enlighteneth the soul, as a candle the darkest house, and driveth away the mists of ignorance and error; as the Sun rising disperseth any clouds or vapours. For it informeth the reason, persuadeth the will, tutereth the affections, and directeth the actions: presenteth to the mind, both heaven's mysteries and hellish mischiefs; openeth to the understanding, the records of celestial secrets and infernal subtleties; layeth before the will, the Lords Majesty, and his children's felicity; Satan's malice and the damneds misery; offereth to the affections, virtues dignity, and vices deformity; and tendereth to every action, as the proper end, glory or ignominy, 
Psal. 111.10.  pain or pleasure: Whence David (the worthiest father) and Solomon (the wisest son) affirm, 
Prou. 1.7.  that it is the beginning of Wisdom, and the Lord assureth him, in whom his fear remaineth, that he will be his teacher, 
Psal. 25.12.  even he who is wisdom, knowledge, and truth. So as Prudence to discern is one of the notes whereby the fear of God is known.  
But because where the enemy knoweth wisdom wanteth, he the rather attempteth, in that the heart is surprised with a greater fear in the approach of danger, and the soul tortured with a more grievous torment in the apprehension of safety, perceiving both, yet not conceiving which way either to prevent the one or be partaker of the other, the fear of God leaving not his harbourer either deceived or vnfurnished, nor the enemy unaffrighted or unprevented, hangeth forth another flag, and that is, providence, 
Greg. in moral. Timere Deum est nulla, quae facienda sunt, praeterire bona.  wisely preparing every thing which Prudence suggested as pertinent or expedient, and neglecting nothing which wisdom hath revealed as requisite for prevention. What was it which moved Noah that preacher of righteousness to prepare the Ark, 
Heb. 11.7.  whereby he and his family were saved in the world's great deluge? Was it not reverence to him who threatened their ruin, revealed his deliverance? 
Exod. 9.20.  What persuaded the Egyptians to drive their cattles and keep themselves within their houses, till the hail and the danger was passed? Was it not a dread of his power, who had made known that plague and the danger of it? What was it which caused the Apostle of the Gentiles, notwithstanding the Lord promised safety to himself and all that sailed with him, 
Act. 27.29.31.  in that great danger of shipwreck, not to suffer any to go out of the Ship? was it not fear to provoke and distrust him, who had so graciously made known his pleasure? Whence it is that job the pattern of patience, who saw many of Satan's plots, and was sensible of many perplexities, 
job 28.18. Pro. 14.27. Psal. 11.10.  calls it wisdom itself; for it is a Wellspring of life to avoid the snares of death, and all they are accounted of a good understanding that do thereafter.  
Now lest any, through the multitude of Foes, greatness of contrary strength, or strangeness of Stratagems, which he either seethe or conceiveth, and against which he prepareth, might, conscious of his own spiritual wisdom and natural weakness, fear to fail in the encounter, the fear of God holdeth forth an assisting hand, and ministereth hope of safety, by presenting the greatness of God's power, the graciousness of his promises, and certainty of his protection: For by what was the true fear of God, which never maketh flesh its arm, more manifest in undaunted Daniel, 
Dan. 3.17.  and his fellows, then in their hope of deliverance grounded on God's power to preserve them? By what can the beams of this grace more sparkle out then by relying on his promises? Therefore the Prophet David maketh the attending on his mercies, 
Psal. 147.11.  the expectation of his merciful promises, an attendant on it, by which it may be known as a fit guest by his marriage garment; and lest we might think him to imply that, whereof he was not persuaded, he maketh his prayer the proclaimer of his hope, and manifesteth his hope in the promise to be grounded on his fear of God. 
Psal. 119.38.  How shall we know that Simeon feared God? Ask Gods holy spirit, his comfortable intelligencer, our best interpreter of the truth, and he will tell us, and let us see the sign, look on him; behold ye his hope expecting, his expectation waiting for the consolation of Israel? 
Luke 2.  Do you judge of a man by his mates, and of his condition by his companions? 
Luke 2.25, 26.  and can you not see Simeon to be a man who feared God, seeing with it is joined his waiting for the accomplishment of that promise, of not seeing death till he had seen the Lord Christ? Lastly, the hope of the Lords assistance is assured by the certainty of his protection, and certain persuasion that his eyes are over those that fear him, 
Psal. 34.7.  and that his Angel pitcheth his Tent round about them. David a man sore turmoiled in many troubles, had fainted, but his strength was by the Word of God, 
Psal. 130.5.  the word of his promise, sustained. Fear of the Lords Majesty presented his power, his promise and his protection, and comforted David's heart, for it is always accompanied with hope.  
And when hope beholdeth assistance, as then the fear of God administereth courage to enter the lists, entertain the combat, so it furnisheth with strength, to defend the soul, offend the assailants; 
Pro. 14.26.  defend the soul, for in it is assured, an assured strength; it is not a failing, but a fortifying, not a shrinking but enduring, not a false, but a firm fortress. No dart can pierce it, no blow wound it, no shot enter into it, a bulwark that cannot be undermined, a Castle that cannot be battered, a City that cannot be ransacked. It was a shield to cover joseph from the wound of concupiscence; a buckler to bear off the blow of impatience burgeoning from jobs friends and afflictions; a breastplate to all the Saints, to keep safe their hearts from all spiritual hurts, and more powerful than that Laurel, which Tiberius Cesar is said to wear, to preserve them from the danger of Satan's Thunderbolts, and so defends the soul. It no less offends the assailants, defeating Satan of his hopes, and enforcing him and his to take their flight. It defeateth him of his hopes, fettering our affections, sugaring our afflictions, seasoning our spiritual food. It fettereth our affections with the chains of God's displeasure; It daunteth our carnal resolutions with a sight of his powerful anger, it bridleth our unlimited desires with the reines of his threatenings, and glutteth the greediness of our sinful appetites, with presenting his power. What devilish delight is not distasted? What fleshly hope is not frustrated? What hellish deed is not crossed? where the fear of God resideth? It, as the oil of Nenuphar, cooleth the desire of sin, and as that fountain in Armenia turneth our hottest love of iniquity to a cold liking. It sugreth our afflictions, as Elishaes' wood sweetened the bitter waters, lest grief should make us senseless through too much suffering; and as the tree Alpia, rather withereth with the due of mercy, then wasteth with the fire of misery. It seasoneth our spiritual food: For, hath Satan cast into the pots of our celestial nourishment, the gourds of false glosses, or erroneous interpretations, or any way corrupted the sacred well of salvation, that we expecting an Egg might fasten upon a stone, looking for a fish catch a serpent, or thinking to be quenched might be poisoned? The fear of God as Elishaes' meal, maketh that meat wholesome, and having tried it with the rules of piety, faith, and charity, avoids as with the Unicorn's horn, the sacking in of soul-killing poison. Thus it defeateth Satan of his hopes, preventing his fallacies, weakening his forces, dashing his hellish Imps against the wall, crushing sin as a Cockatrice in the shell, nay binding Satan's hands with fervent prayer, and wounding his head with the two edged sword of the spirit, which is the word of God, that he is enforced to fly, hating as much the beholding of this grace in gods children, as the Serpent disliketh the shadow of the Ash tree, which rather chooseth (if it must needs do the one) to run into the fire than come near it, whether he see it in the morning of their conversion, or the evening of their dissolution; at the Sun rise of their prosperity, or the Sun set of their adversity, and so prevaileth. For it is not visited, 
Prou. 19.23.  not so visited with evil, as it shall be vanquished: For maugre the malice of all, it bringeth stability with it, and doth persist.  
Though it day by day be alured to folly, as it neglecteth at the first, so at least it distasteth, all allurements even at the last. This fire inflameth the soul with zeal, that it can never be altogether quenched; this dew moisteneth the heart with grace which will never be throughly dried up; this food filleth the bones with marrow that will never be wholly wasted: For they who fear the Lord shall never departed from him, 
Jerem. 32.40  and assuredly shall continue, 
Prou. 19.23.  continue in his love, continue in their loialty, continue prudent combatants against Satan, potent Commanders over sin, so as no sooner can any part be undermined, but prudence espies it, no sooner any place battered, but providence repairs it; no sooner any encounter offered, but hope of safety entertains it; no sooner the least assault made, but strength resisteth, resisting prevaileth, and prevailing persisteth.  
Now we proceed to those flowers which the fear of God putteth into the hearts and hands of every one that hath it, that he may not (as jacob feared he should) stink among his neighbouring Inhabitants, 
Gen. 34.  but yield a sweet and pleasing smell to others, whether living or dead. It respecteth the living in regard of their superiority, or inferiority, or promiscuously. To superiors, who either in mind or body, or state, are better furnished then other, it presenteth Dittany, not for the show or smell, but for the use and virtue of it, which is double attractive and expulsive; so the fear of God at the sight of others miseries is touched with them and lays them to the heart, whence proceedeth a pitying of their wants and woes, a providing for their wealth and welfare; pitying of their wants, neither neglecting their need, nor adding to their calamity, knowing that they must do just and equal to the most inferior, because they have one who is their supreme, and that they may neither put a stumbling block before the blind, 
Leu 19.14.  for that were inhuman cruelty, nor rule over the meanest too rigorously, for that were cruellinhumanity. 
5.15.  Nehemiah feared God, but how shall that be known? he did so attract to himself the miseries and oppressions of the people, that he would neither be chargeable himself, where he might, nor suffer his servants to bear rule over them, as no doubt they would. But is the sign hung out whereby these fruits and want of pity may be left ungathered? The Lord gives the token in pressing the duty to be performed, saying, But thou shalt fear thy God; 
Leu. 19.14.  so that then the fear of God is that herb on which pitying of others wants appeareth; and where usury, taking of advantage, oppressing a neighbour, such a one as is dear or near unto us, either in a spiritual, natural, or political respect, or in a corporal, spiritual or accidental need, do spring; we may pass by these because unfit flowers to garnish the Lords Temple, nay we must neglect them because they stink already in the Lords Nostrils, having neither any participation with, nor sent of moisture from his fear, which as Dittany not only attracting but expelling, cureth not the wounding but the wounded, not only pitieth the wants, but provideth for their weals. It prepareth a potion and purgeth out their poison, it anointeth their wounds and assuageth their woes, it poureth into their ears the wine of comfortable words, and filleth their hands with the suppling oil of supplying works. Their words as the flower of the Almond-tree, suppled with the oil of compassion, cure those who are subject to the falling sickness of spiritual Apostasy, or the Lethargy of forgetting either of God's power and mercy, or their own wretchedness and impotency, and pounded with the honey of consolation, assuageth the stinging of a wounded conscience, and the Ulcers of a wicked conversation. And as the Vine branches cover the buds of their now sprouting hopes, that they for the present and in future time continue safe from the Summer's scorching and Winters scourge, from the boisterous winds of calumny and bitter weather of calamity, from the breath of envy, 
1 King. 18.3, etc.  and from the hands of cruelty. Obediah is reported of, to have feared God greatly, but what argument is used to assure the truth of it? What sign or token is there in him? What work done by him to persuade it? Do we know the Tree by the Fruits, or the day by the Sun rising? Oh Obediah, the fear of God shineth in thy facts. jezabel hateth the Lords Prophets, thy heart groaneth for their grief; jezabel is persecuting the Lords Prophets, thy head is devising their safety; jezabel is destroying the Lords Prophets, thy hand is preparing their security; are they disconsolate, and dost thou comfort them? Are they houseless, and dost thou harbour them? Are they afraid of Famine, and dost thou feed them? The fear of God was greatly rooted in thee; waste not thou the Governor of the King's house? thou couldst not be ignorant that great ones have many an Argus to watch over them; that they who are near Princes, have the eyes of ambitious emulation, and envious ambition to pry into them: thy foresight could not but tell thee, that if this were discovered, the displeasure of the king (whose anger is as the roaring of a Lion) would be unappeasable; the stings of Baal's Priests (as so many Bees about thee) unsufferable; the cruel malice and malicious cruelty of the Queen, according to her greatness, would be grievous, and (as her hatred) unlimitable. What labourer seeing a cloud arise out of the sea, doth not suspect a shower? what Hare espying the approach of the Hound, doth not at least expect a course? What beast seeing the Lioness range as rob of her whelps, fears not to become a prey? or who dare take the prey out of the Lion's mouth? Can I then see her bloody purposes prevented by thy prudence, her cruel persecutions to thy utmost endeavour bounded within less than her intended limits? do I look on them miserable, and thee merciful, observe them perplexed, and thee pitiful, and not admire it? What heavenly heart-cheering Zephyrus caused this motion? What spirituall-comfort-bringing-fire inflamed this zeal? What divine overswaying power directed this action, which neither apparent might, nor potent malice could hinder? The fear of God was that tree which did bear this fruit, that bellowes which did blow this fire, whereby the fear of man and of earthly mischief was consumed. Can you perceive this Dittany kept in the heart, held in the hand, of Superiors, by its operation sucking out the venom, saluing of the sores, of such as are disconsolate or distressed, helping any that are any way wanting or woeful? Doubt not, the fear of God gathered that herb, and there hath given it.  
Now that which this grace provideth for inferiors, is the Rose, known and delighted in for two special properties, because it doth decore visum pascere, & odour olfactum afficere, feeds the sight with rareness of the beauty, and delights the smell with the sweetness of the savour: So the fear of God may be known to be in such as are subject to others by submissive reverence, and sincere obedience; Submissive reverence, 
Prou. 16.31.  for age is a crown of glory, especially if it be found in the way of righteousness; a glorious Crown, (by others so to be conceived, but howsoeur so it is in itself considered) to which all respect must be rendered, the rendering whereof draweth the affections of all to delight in it. It is like fair weather in the height of harvest, no less comfortable than profitable, no less profitable than comfortable, comfortable to them that receive it, profitable to them that yield it, both comfortable and profitable to them that see it: to them who receive it, it is like the song of the Swan before her death, the warmth of the fire to a cold benumbed body, sweet words to a departing friend, and the underpropping to a declining wall. For this stirreth up their fire that lay under the dead ashes through age almost extinguished, this addeth more oil to their Lamps, so as they shine more comfortably in themselves, more brightly to others benefit, though well-nigh consumed. To them that yield it, it is a laurel to adorn their heads with honour, and a treasure to enrich their hearts with grace, purchasing the applause of men, and procuring that praise which is of God. To them that see it, it is the ravishing of their affections with joy, the filling of their minds with pleasure, and their mouths with praise, ministering matter either for imitation or instruction. Now this leaf of this Rose, whose beauty doth so inchant the eye, is not presented in true manner without the fear of God, as the Lord himself will witness. Thou shalt rise up before the hoary head, 
Leu. 19.32.  and honour the person of the old man, and dread thy God. A silly Idiot may rise up before the hoary head, and yet not consider that gravity is a representation of his Maker's wisdom: a Heathen wise man may honour the person of the aged, and yet not take notice that old age pourtraieth out in a special manner the Lords eternity: a moral Christian may both rise up and honour the grave man, and in doing thereof meditate that the Lord is only wise and the ancient of days, and yet fail to perform it in a due manner; and therefore he addeth, and dread thy God; as if this gave the other duties their life and lustre: and surely this honour given in a true and reverend manner, groweth in no garden-plot, but only where the fear of God is planted; so as we may know it by the first property of the Rose; which is, if it feed the sight and breed submissive reverence.  
The other property is, odour olfactum afficere, to delight the smell with the sweetness of the savour in sincere obedience: For what is our rising up before the hoary head, if our heart lie grovelling? What is the honouring of the aged person with our affections, if not testified by our actions? heart and hand concurring in this honour to our Superiors, is as acceptable as Incense unto God, and as the sweetest perfume unto man; the one so highly esteemeth sincere obedience to Superiors, that he maketh it by way of motive a pattern for his people's practice, 
jer. 35. Col. 3.22.  and by it puts them in mind of their duty towards him; with the other, it is of such powerful operation, that what pains soever they take for those of whom they are overseers, 
Heb. 13.17.  the same is turned to pleasure, and they are glad when they can promove their good. Such is the property of this Rose: but can it be plucked in every hedge, or found in every field? ah no, it is of Heavens sowing, and is not to be had save in that heart, nor seen save in that hand which the fear of God directeth. When joseph propounded a condition to his brethren, who knew him not, promising life upon the observation of that condition, by performing whereof he in some sort was to become their inferior, because their debtor, preoccupateth and preventeth what they might object: Thou art the chief under Pharaoh, even as the Lord of the whole Land of Egypt; if one of us be left as a Prisoner, and he miscarry through too much misery, who will call thee to account, dare accuse thee of cruelty, or can cause thee to answer for his life? If he continue alive (though a prisoner) till our return, when we have brought our youngest brother, whose company is our father's comfort, whose health his happiness, and whose death (which God prevent) will cut the thread of his aged life (which God preserve) if thou determinest to keep the one in bonds, and bind the other to a like condition, let us complain, thou art Pharaohs ear, we shall not be heard; let us plead, thou art Pharaohs mouth, our doom shall be harsh; let us upon the sentence crave pardon, and humbly beg a mitigation of the penalty, thou art Pharaohs hand, and our burden shall continue heavy. We have made thee acquainted with the greatness of our pinching famine, is it not in thy power to exact one after another till we all be thy servants, or else to withhold thy help? But how doth joseph remove these mists, and clear their minds of these misconceits? What sign could he hang out that they might know the truth of his heart? or what pawn doth he tender whereby they might cast themselves upon his trust? What earnest doth he give to bind that bargain, and assure them of his honest dealing? by no better token can man's faith be manifested, by no sign his sincerity made more known, by no pledge his truth more plainly demonstrated; for it was his fear of God which he engaged; 
Gen. 42.18.  Do this and live (saith he) for I fear God; Intimating that wherever this grace is grafted, trust may certainly be reposed, and unblameable dealing assuredly expected. The same may be collected from the speech of jethro giving advice to Moses to select some among the people to bear with him the burden of their affairs; for in prescribing the persons which would be fit to be so employed, he describes their properties to be four, Men of courage, 
Exod. 18.22.  fearing God, men dealing truly, hating covetousness; Which we anatomising, may behold the fear of God lying in the midst as the heart in man, and though it incline to one side, yet from thence issueth life both to that side and every part beside; For if there be fearing of God, the might or malice of man cannot prevent; if there be fearing of God, neither the glistering of gold, nor a bountiful bribe can corrupt; for the fear of God begets courage, and courage hateth to be captived by covetousness: And where courage triumpheth and covetousness is hated, there dealing truly is harboured: wheresoever then is the fear of God, there true dealing may be found. Why did Cornelius choose a soldier which feared God to attend upon him? 
Acts 10.2.  surely he dreamt of his greater diligence: why did the same Cornelius select that soldier which above others was devout & feared God, 
10.  joining him with two others of his servants for a special service, such a service as was advised by an Angel, one of heaven's Heralds, to an Apostle, one of the Lords-Vice-gerents, for the informing of himself how to fight that he might find a kingdom, how to combat that he might win, winning triumph, and triumphing wear a Crown that doth not fade? Surely he thought, as none could be more fit for that message, so none could be more acceptable, more faithful, in that ambassage. It cannot be, but sincere obedience, aswell as submissive reverence, will be found to bud and blossom, where the fear of God hath watered. Thus doth the fear of God furnish both superior and inferior severally considered, either of them with an useful and mutually pleasing posy.  
Let us now see wherewith it garnisheth the spiritual houses of all promiscuously, of both the mean as well as of the mighty, of the high as of the low, poor 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 favour, to absent, or present, himself; and lying at the heart, sends out at the bosom the leaves which are of that property, that they are powerful against all swelling tumours of spiritual pride, preserving humility: and yet always 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; becometh all things to all men, yet neither deceiving nor being deceived, neither tainting others with the Leven of impurity, nor tainted himself by others with the Canker of either heretical impiety, or impious heresy; for self-conceited wisdom is a tumour which the fear of God breaketh, and therefore is prescribed by the Lord as an Antidote against it. 
Prou. 3.7.  Be not wise (so adviseth Solomon) in thine own eyes: for that is a poison; but that thou mayst avoid it, fear the Lord. Where there are humble thoughts without ambition, brotherly care without contempt, like affection without contradictious vainglory, or vainglorious contradiction: where in private there is not a self conceited meeting to increase schism, but a holy assembly mutually to continue true zeal and a religious society; in public not a Christs-coat-renting, but a Church-cheering-conuenticle, not a schisme-furthering, but a true zeale-enflaming conference; there is submitting themselves one to another in the fear of God: 
Ephes. 5.21.  
Rom. 12.16.  See we any like affectioned one to another, and not high minded? See we men making themselves equal towards them of the lower sort? See we men esteeming every man better than themselves? Is there none so scornful but will cast his eyes upon others meanest matters, none so froward but will suffer others to cast an eye upon their actions, none so wise but will embrace another's watchword? Are they thus inwardly decked with lowliness of mind? as sure as the Lord liveth the fear of God is in them; for to have 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 sign of fearing God, the property whereof is in all things to departed from evil. 
Prou. 8.13.   
Further, as the Dove in her bill did bear the Olive branch, as an Ensign of rest, so these in their words and works, do bear the leaves and wear the livery of unity, which is so acceptable to God and man, that it made David to use an emphatical exclamation, 
Psal. 133.1.  Oh how good and joyful a thing it is, brethren to dwell together in unity! We might have given 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 goodness of it, in that he adds, Oh how good, I will do as that Painter who was to decipher the sorrow of a Father for the loss of his son, who because he was not able to delineate it, drew the curtain over him, and left the spectators to conceive what he was not possible to portray forth with his Pencil. This one bare assertion of David, Good it is, might have admitted doubt: his acclamation, How good, might have received answer among the exceptious; But his Behold how good, implieth, that either he himself was not able to comprehend How good it is, or having only a glimpse of the goodness of it, he calls all to take a view of the excellency of such an heavenly blessing, whereby men do most resemble the ever-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 spiritual graces and all sorts of goodness. And though men cannot lively express what it is, yet considering what the Prophet David saith, they may conceive what it is like, out of David's mouth, It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments. It is like the dew of Hermon, which fell upon the hill of Zion. The Oil wherewith Aaron was anointed, was made for that purpose by God's appointment: The blessings which unity bringeth, are prepared in heaven, and conferred as God appointeth. The Oil wherewith Aaron was anointed, ran from the head to the beard, from the beard to the skirts of his clothing: That blessing which unity bringeth falleth upon the highest, and runneth along to the middle sort, till it come to the lowest and meanest of God's people, and rests not till every one be partakers of it. That Oil wherewith Aaron was anointed, was poured out; while it is kept in the box none receiveth any benefit, nor are delighted in it; but when it is poured out, the savour is perceived, and those that partake it are thirsting after it, as is seen by what the Spouse saith to Christ, 
Can. 1.2.  Thy love is better than wine; why o thou beloved dost thou so conceit it? Because of the savour of thy good ointments. But how camest thou to take notice of their goodness? Thy name is an ointment poured out. 
ver. 3.  Oh that I knew where this olive branch might be plucked! from the root of the fear of God, there it is growing. I will give them (saith the Lord) one heart and one way that they may fear me. 
Jer. 32.39.  Fear is the beginning of wisdom, and wisdom is the cause of unity: For demand of the Apostle Paul what he means by walking worthy of their calling, and he will tell them one part of it among others is this, 
Ephes. 4.  their endeavour to keep the unity of the Spirit in the bonds of peace. Ask him again how this worthy walking may be obtained, and he will answer, by being filled with the knowledge of Gods will in all wisdom and spiritual understanding: 
Col. 1.9.10.  So as we must not conceive of fear, whereof the Lord speaketh by jeremy, as though he meant the act: For first in every grace there is God conferring it upon man; man's reflexing at the gifts collation back upon God, and then diffusing of it in the fruits among men. Unity 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 fear which was infused first by God himself; so as by fear there we are to understand not abstractively as it is severed, but concretively as it is joined with degrees or circumstances; and indeed, sometimes the act is taken for the measure how fare it is extended; sometimes for the extent of time to the which it reacheth, and then it is as if the Lord had said, I will give them one heart and one way, that it may be manifest and made apparent to any that make question of it, that they fear me in no little measure. Besides, he speaks of the time for ever, whereof unity is a great occasion: For where a Church within itself by Schisms is disjointed, the fear of God is greatly cooled, and where the fear of God is cooled, the continuance of that Church may be justly doubted. Do we then find in ourselves a desire, and see we in others and ourselves the practices of peace, a striving for unity, an embracing of concord? Is there among us agreement in opinion, sympathy in affection, concord in conversation, eclesiastical, economical, political? we may assure ourselves the fear of God abides among us, for we keep the unity of the Spirit in the bond of peace, 
Ephes. 4.3.  which is one special part of our walking worthy of that calling whereunto in Christ we are called. Now this worthy walking is begot by wisdom and spiritual understanding, 
Col. 1.9, 10. Pro. 1.7.  whereof the fear of God is the beginning.  
The last note of God's fear 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 have given a smell, and in our gates are all sweet things new and old. These are carried in either hand one, of him that fears God; which to every sex, every state doth justice, not pitying the poor nor favouring the rich, not fearing the mighty nor neglecting the mean, not unjustly helping his friend nor hurting his foe, whereby his name is an ointment poured out, and delighteth the smell of them that come near to sent it in the continuance of their days; at their death. They continue as the Palmtree in the house of the Lord. 
Psal. 37.37.  Mark the upright man and behold the just, the end of that man is peace. It is no Thistle that beareth this Fig. What maketh judges execute judgement? the fear of God. What maketh the great to keep themselves free from oppression? the fear of God. What preserveth all men from injurious dealing? the fear of God. But if that be wanting, the reines are laid on the neck of every sin, and the spur given to every injury; what wrong is neglected, what wickedness is omitted, what cruelty is unacted, if the fear of God be not embraced? 
Gen. 10.11.  Abraham knew there was readiness to act injury, proneness to commit iniquity, promptness to perpetrate all wrong, where the fear of God was wanting, for how can they deal faithfully with any who have no feeling of the goodness or greatness of the Lord?  
Thus for the living: for the dead, even by works of charity towards them may we know we fear the Lord, so as whom the fear of God moved to honour living, the same fear will provoke us to give unto him his due when he is dead. 
Act. 7.  That Protomartyr died for the profession, even in professing of the truth, such was the height and heat of that persecution, such the frowardness and fury of the Persecutors; so great it was against the Church at jerusalem, that they were all scattered abroad through the region of judea and Samaria. And was there not one to inter this Martyr's body, not one to cover it in the Grave, not one to cast this seed in hope of resurrection into the earth? If there were any, who durst adventure to do it? Saul made havoc of the Church, entered into, not one, but every house, and drew them out both men and women, and put them in prison. No place was unsought, no person unsifted, no age favoured, no sex spared. Did the hoar head of the ancient find mercy? no. Did the weeping eyes of bewailing women behold pity? no. Did the crying of little babes move compassion? no. Their goods were made a spoil to the ravenous, their bodies were used as a prey by the malicious, their honourable credits and never dying names were as Tennis-balls ignominiously tossed in the mouths of the opprobrious. How was their hope weakened, their faith shaken, their spirits troubled, and they themselves eternally endangered, 
Act. 22.4.  seeing he persecuted this way even unto death. The malice of one might by many have been prevented, and many would have received mutual encouragement, and might have performed mutual duties of their profession, if one only 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 perceived in, or saw done by any which inclined to it; the Priests instantly press the punishing of what they heard, and the Rulers were as ready to give sentence of scourging, 
ver. 5.  if not death. Who then durst endanger their estates, hazard their lives, and inter Stephen? There were men, 
Act. 8.2.  not merely men, but men devout fearing God, which carried him to his burial, and made great lamentation over him, their reverend devotion 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 work such regard of the liveless corpse of a Saint, what care will it not work in men for the good and right of his left and living Image, and of every one to whom his special love and care was linked? For is it not a desperate presumption in the servant whom hopeful fear should make obedient, to neglect that which his Master hath not only laid before him by pattern, but laid upon him by precept? Destitute of reverend devotion is that man who seeing his glorious Creator continuing his mercies to the children's children of them that fear him, and hearing his gracious Redeemer give a charge in giving up the ghost for the good of her that was dear unto him, takes no care for the posterity of those who were interest in their Creator's mercies and their Redeemers merits. And these are the signs by which the fear of God is discerned.  
The plaster is made known, the physic 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 undergo his wrath, to endure the smart of his rod, though to thine own ruin, with continuing in piety towards him, and praising of him? Art thou informed, informed dost thou provide, providing seest thou assistance to sustain thy hope in encountering, encountering findest thou strength in resisting, is thy resisting seconded with prevailing, and thy prevailing accompanied with persisting? Art thou pitiful toward, and provident for, such as are more woeful than thyself, commiserating them in thine heart, comforting them in thy words, and helping them with thy best endeavours? Dost thou yield submissive reverence, and sincere obedience, towards those who are any way above thee, or thou bound to? Livest thou humbly, peaceably, justly, with all? Hast thou a care to give the dead their due, and is not thy love finished when their life is ended, but dost thou manifest the truth of it towards them in theirs? Of a certain the fear of God is in thee indeed, and surely his salvation, saving assistance, assured safety is near unto thee. Thou needest not be afraid of the perilous time, thou shalt not be visited with evil. Thou needest not be discouraged for Satan's subtleties, thou shalt avoid the snares of death. Thou needest not fear thy final falling, for thou shalt continue. 
Pro. 14.27.   
But as for those who live as though they received no good from him, could have no use of him, or it were unprofitable for them to pray unto him, who murmur in their miseries, grudge in all their griefs, snarl at the stones which hurt them, never look to the hand which throws them, who seek not to him, as men without hope despairing of his help, who add sin to sin, drink iniquity like water, and pull transgression to them with Cart-ropes, who observe 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, prevent no peril, hope for no aid, have no strength to resist, dare not encounter, and cannot conquer; yield themselves cowardly to be captived at Satan's pleasure, and remaining without stability, have their states like Reubens, 
Gen. 49.  unstable as water, and are themselves like water run out and spilt upon the earth, impossible to be gathered up, or at best unprofitable for any necessary use in the house of God, who mock at others miseries without commiseration, take advantage at others calamity to oppress them, use their power, wit, wealth, to work their injurious wills in others wants and weakness, who are so fare from furthering in, that they put the blind out of his way, lay snares to entrap the ignorant, insult over the impotent, and are faithless in what is committed to them; whose pride, self-conceit, and arrogancy, stop the passage and dam up the stream of mutual comfort and conference, who embrace no opinion though most true, save their own, though most false; who admit of no alteration in things wherein change is commendable, preferring their own censure, before the gravest sentence, their own disgrace in recanting before God's glory, his Churches good, their own eternal quiet, in confessing and disclaiming what was either unfit to be done or thought, 
Prou. 31.  wilfully forsaking their own mercy; who with the Salamander, love to live in, though they might avoid, the fire of contention and contradiction, renting the Commonwealth with seditions, and the Church with schisms, thinking suits in law to be the surest course to keep what their souls assure them is another's right, and the wisest way still to hold what their conscience tells them is not truth: whose ingratitude forgets another's goodness, lust respects not another's interest, and care is to laugh though other weep, self pleasing and profit making all fish that comes to net: All these are as fare from God's fear, as they are near 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 fear of God: For well may I say with the Prophet David, 
Psal. 36.1.  The transgression of the wicked man saith within my heart, that there is no fear of God before his eyes. My conscience tells me that sin and impiety persuade the  and unrighteous 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 fear? The Prophet there affirms it. For thence is it that he flattereth himself in his own eyes, until his iniquity be found to be hateful. Thence is it that, the words of his mouth are iniquity and deceit, and himself hath left off to be wise and to do good. Thence is it that, He deviseth mischief upon his bed, setteth himself in a way that is not good, and abhorreth not evil. 
Rom. 3.10.  And the Apostle Paul having from the same Prophet affirmed that None is righteous, no not one, proveth it by their inward defects, they had no understanding; by their outward failings in the general course of their life, They did not seek after God, they are all gone out of the way: in the particular members of their bodies, their throats are an open sepulchre, their tongues deceitful, poisonous, and bitter, and their feet are swift to shed blood; and then showeth the just recompense of that their unrighteousness, that calamity and misery is in their ways, as attending on them in all their paths; and lastly makes known the cause of all these their wants, wickedness, and woe, to be this, that there is no fear of God before their eyes. Let us then work out our salvation with fear and trembling. 
Phil. 2.12.  For it is the fear of God which bridleth the fury of men, and interesteth men deeply in the favour of God, 
Gen. 31.29.42.  
Psal. 147.11.34.103.12, 13, 14.  seeing the eyes of the Lord are over them, his mercy towards them is as great as the heaven is above the earth in height, and his loving kindness is for ever and ever upon them that fear him. Oh let us ponder the pureness of his justice, and the greatness of his judgements, that we may attain to a reverence of his name aswell as a love of his Majesty, in the meditation of his mercy. Yet let not these two be severed, for is he mercifully just, and justly merciful, mixeth he clemency with severity, and is not justice in him separated from mercy? Man must then render unto him a fearing love, and a loving fear; for, what God hath joined together, let no man put asunder. Now the fearing and loving of the Lord are linked together by their, 1. Commander. 2. Causes. 3. Companions. 4. Subjects. 5. Acts. 6. Effects. 7. Opposites. 8. Conditions.  
By their Commander, for Moses who was faithful in all God's house, and delivered nothing unto that people, upon whom God had fixed his affection above 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 fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul. Where we may perceive the two affections, Fear and Love, equally required. So as whosoever neglecteth the fearing of him, though (if they could be severed) he love him; or whosoever careth not to love, though (if it were possible without the other) he should fear him, he becomes a transgressor, 
ja. 2.10, 11.  rendering a single service, where a double duty is required, and so neglecting either, he stands guilty for both, because he that enjoined the one, commanded the other, either of which who so omitteth, goeth against the will of the Commander; neither of them therefore must be missing, because both by the same authority commanded. And as they are united by their Commander, so in their Causes they are confounded, for that Mercy should move Love none will question, but that it should make us Fear some may doubt, and without all peradventure to affirm it would seem a Paradox, if the Prophet David (a man after Gods own heart, and therefore knew what was his truth to be delivered, and could not be unacquainted what was his will to be revealed, and surely to the Lord himself durst not have produced the offspring of his own brain, a vain conceit) turning to the Lord, had not averred. 
Psal. 130 4.  There is mercy with thee, therefore shalt thou be feared. What is it now in the Prophet's judgement is the cause of fear? is it not mercy? This harsh-seeming and bitter-deemed fruit of fear must grow upon that truly known pleasant, and taste-pleasing tree of his favour, for so hath the Lord ordained, as is recorded in the second of the Kings, the seventeenth Chapter. Fear the Lord thy God which brought thee out of the Land of Egypt with great power, and with a stretched out arm. His loving deliverance must be the foundation of their fear, and his preserving of them, the root from which must spring their reverencing 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, unto one special 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 delivered them from their enemies, placed them in the promised Land, the Land of covenant, done for them great and terrible things which their eyes had seen: and further, of seventy persons had so multiplied them, as they became as the stars of Heaven in multitude; and why doth he number thus the Lords mercies? even for this purpose, as he himself expresseth, that these acts of mercy might be motives to inflame the people's affections to him. Therefore (saith he) thou shalt love the Lord thy God. 
Deut. 10.11.21.22. Ios. 23.9.  In like manner doth josuah his successor, press the same duty from the same ground, upon the same people: For the time past, the Lord had driven out before them great Nations and strong, so favourable he 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 undeniable arguments of his mercy towards them. But to what end doth he call to their remembrance the one, or give them notice of the other? because in the effect, the consideration of the one is not so profitable as the remembering of the other is precious; the truth whereof is employed by the manner of the charge which is added. 
Vers. 11.  Take heed, carelessness will prove a corasive; take good heed, a little negligence may be the cause of great and long repentance; therefore, you have seen his preservations of you, have heard his good purpose towards you, unto yourselves, selfe-caused woe is a festering wound, selfe-breeding folly is a double fault. Take good heed therefore unto yourselves, that ye love the Lord your God. Is not now the Lords mercy a motive to love him, and is not his favour an occasion of his fear? Surely his favour doth inflame our affections to him, and kindle in our souls a fear of him: And as his mercy, so likewise his justice is a cause of both. justice is indeed as oil to continue the burning of the Lamp of fear, but it may seem as water to quench the fire of love. Seem 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 general properties, yet it retains in it an hidden heat and a fiery quality, 
Nat. hist. 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 love which the Saints bear to the Lord is more inflamed by his judgements inflicted on them, and through his justice observed by them: though they may seem to be an hurt, in truth they are an help; though they may be thought to decrease our love, yet they are found to increase that loyalty which cannot be severed from love. 
Psal. 119.175.62.164.52.  Seven times a day (saith David) do I praise thee because of thy righteous judgements: though then the thinking of his justice may be imagined to daunt our courage, yet the remembering of his judgements is the cause of comfort; I remembered thy judgements of old, O Lord (saith that anointed of the Lord) and have been comforted: though the appearance of them quench our delight in them, yet the experience of them stirs up our desire unto them. My soul breaketh for the longing that it hath unto thy judgements at all times, And lest we should conceive it only of the Revelation of his justice in his word (as may be collected sometimes in that Psalm to be conceived as verses 137, 138.) he addeth the reason of that his desire, Thou hast destroyed the proud, (and by thy punishments declared that) they are cursed which do err from thy Commandments, so that there it must needs be understood of the execution of them in his wrath upon the wicked, or in his wisdom upon the godly, which sorts of people may by them see his equity, which will cause them to love him, and be sensible of their own misery, which will move them in affection to fly unto him; yet the same Prophet in the same Psalm testifieth to the Lord himself, that his flesh trembled for fear of him, and he was afraid of his judgements; and by his actions as well as words declared, that he conceived God's justice to be a just cause why every man should fear him; for though before, in all joy, and with such solemnity as testified the delight of his heart, he was bringing into his own City the Ark, 
2 Sam. 6.9.  yet as soon as Vzzah was struck dead, he durst not adventure to bring it any further, but desisted, though it were the testimony of the Lords presence: thus both justice and mercy are the causes, either of them, of both love and fear, and as the Lord doth adorn the heart with his fear, so he doth enrich the soul with his love; as the Word by his promises draws our affections to him, so the same Word by his threatenings causeth us to stand in awe of him: we may see them both then growing upon the same ground, and united in their causes. No less in their companions.  
For as serving of the Lord is required where the fearing of him is enjoined, 
Deut. 10.12.  so the loving of him is prescribed where his service is commanded. Fear must have with it walking in his ways, and walking in his ways may not be without love: as there is required the keeping of the Commandments by them that love him, so there is a delighting in his Commandments by them that fear him: Where as true society and sociable unity for the greater increase of mutual comfort, will seek to settle and solace themselves 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 pearls are not found together in every Fountain, both these Gems are not digged together out of every ground, both these flowers are not growing together in every Garden; for in the hearts only of God's children are they both harboured, in the souls only of God's Saints are they both nourished, in the affections only of the Lords elect are they both planted Cain, Esau and judas had a kind of fear, but false, for they wanted love; the pharisees and Simon Magus had a kind of love, but sergeant, for they wanted fear; if the former had had love, they had desired, and desiring expected God's grace: if the other had had fear, they would have neglected their own respect, and have sought for and aimed at God's glory; they all wanted both true fear and love, for of the one sort the hearts were envious, and they despaired, which love entertains not; of the other, the Spirits were vainglorious, and they presumed, which fear admits not. Neither let it seem strange that fear and love, whose very names imply a great diversity in their natures, should with an unanime consent lodge in the same breast, seeing the bitter Rue and the sweet Figtree draw moisture in the same ground, the solitary Turtle and the sociable Dove must be offered in the same sacrifice. Fear that seemeth to be bitter in the objects (threatenings and judgements) and solitary in the operation (trembling and being ashamed to appear in presence) and Love which is sweet in its proper objects (promises and goodness) and pleasing in the effects (hope and boldness 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 self same thing, though diverse ways, in the soul of man.  
For let it be granted, which cannot be denied, that Love uniteth, David will affirm that Fear knitteth the heart unto the Lord. Let it be averred, 
Psa. 86.11.  that Love willingly heareth, Zephany dare assure any who shall make scruple of it, that Fear is not altogether slack to receive, 
Zeph. 3.7.  instruction. Will Love pry into the secrets of the party loved, to be partaker of them? Fear is as observant of, and as loath to want, those mysteries which the party feared hath reserved for it. Love woundeth the soul when it sees God's favour, and Fear woundeth the spirit in beholding his displeasure. Love inflameth the desire to do what it knows is acceptable, and Fear sets on fire the affections, to consume what it conceives to be abominable. Love humbleth a man seeing the greatness of the beloved's mercy, and Fear casteth down the pride of mind, in viewing the glory of the feareds' Majesty, together with the number of its own offences. Love as the fiery pillar, guides in the night of adversity: & Fear as the Cloud, gives directions to our paths in the day of prosperity. Love mitigateth the sorrow which fear had caused, and Fear qualifieth that joy which Love produced. Fear as Rew tempereth Loves Figge-like sweetness, lest it should pass the golden Mean, and become unpleasing, and Love as the Figtree, moderateth Fears Rew-like bitterness, that it exceed not its equal measure and be made unprofitable.  
As for their effects; 
Exod. 20.  is Gods mercy showed to thousands of them that love him? it is no less from generation to generation on them 
Luke 1.50.  that fear him. 
Deut. 30.16.  Is Fear made partaker of his blessings? Love communicateth of his bounty. Is Life the promised recompense of Love? Death shall not be the allotted reward of fear. Doth Love endue the heart with abundance of celestial grace? 
Esay 33.6.  Fear is a treasure to enrich the whole man with all good. Doth Fear make man acceptable unto God? 
Acts 10.30.  Love makes him at least as gracious with him. Doth Love provide for posterity? Fear leaves not the succession in calamity: if any either temporal, spiritual, or eternal good attend upon the one, it likewise becomes a follower of the other, so like they are in their effects. There is as mutual a conspiring between them in their general and particular opposites. For as displeasing of the Lord is avoided by Love, so offending of him is abhorred by Fear. Will not Love cleave to Heathenish, either works or worship? 
Jos. 23.11, 12.16. 2 Kin. 17.35, 36  Fear will fly from heathenish, both confederacy and Idolatry. Fear hateth presumption as the Serpent the Ash tree, and Love shuneth rashness as the Scorpion Aconitum. josiah durst not disobey when he heard what was threatened, nor David presume when he saw what was inflicted, 
1 Chron. 13.12.  for they were withheld by Fear. The Disciples would not molest their Master, 
Matt. 8.24, 25.  till there was no hope of safety, because they were bridled by Love, as the Church would not suffer any to awaken her Spouse in sign of her affection. 
Cant. 3.5.  Fear participating of the nature of the Lion which is terrible, loatheth a putrified den, and love which communicateth in property with the Dove which is loving, shuneth a foul cottage: such is their sympathy in respect of their opposites.  
Now for their conditions. We cannot but see how nearly they are in them conjoined, if we observe their mutual, 1. Excellency. 2. Dignity. 3. Validity. Their Excellency appeareth to be the same, in that God hath indifferently made known himself (as it were by name) by either of them. We justly make account of the name, especially if it be given of purpose, not by peradventure, for the better finding out of the nature of that whereunto it is given, and if Ambassadors receive their respect according to the Majesty of their Master whom they present, how shall we not esteem of the excellency of both Love and Fear, seeing the Lord himself who did all things (gave even names) in number, weight and measure, in his sacred Word, where every one may and aught to read, his pleasure will have us to conceive himself sometimes when Fear is mentioned, and other sometimes when Love is repeated. jacob calls him the Fear of his father Isaac, and john which lay on Christ's bosom, that beloved Disciple, calls him Love. 
1 john 4.  Can a Christian hear himself called in the Scriptures by the name of King, and not conceive of what repute he is of through Christ in the eyes of God? Can any hear the names of Fear and Love, to be transferred to the Lord himself, and not confess the excellency, the mutual excellency of either? For he bearing their name, they must needs partake of his nature. Their mutual dignity is as manifest, for these two comprehend all what man can perform to God, or which God requireth of man. For our Saviour for the accomplishing of the Commandments, calls for nothing but Love, whereupon Paul saith, Love is the fulfilling of the law; 
Gal. 6.2.  and Solomon, who had too much experience of falling from God, having testified his distaste of his too much tasted vanities, affirmeth that the end of all which any can persuade, advice, or press, is to Fear, and to keep the Commandments, 
Eccles. 12.  and he giveth the reason, for that is the whole duty of man. Surely our blessed Saviour and his elect vessel, extolling Love, include fear, or they contradict Solomon: and Solomon in his Fear, and keeping the Commandments, implied Love, or he gainsaied our Saviour and his Apostle. But they all speaking by the same spirit, affirm the same thing. For nothing but these two (which give life and lustre unto every duty beside, and therefore joined sometimes with one, sometimes with another) are above other, yet indifferently required; And now Israel what doth the Lord thy God require of thee, but to fear and love him? 
Deut. 10.12.  Whereby we may observe these to be all are expected by him, accepted of him. Showing in his expectation, what are to be performed to him by us 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 love, nor the floods drown it, so many troubles cannot overturn Fear, 
job 15.15.  nor calamity conquer it. 
Cant. 8.7.  Love is not to be drawn by force, for it is strong as death; Fear not to be united by flattery, for it is suspicious of danger. 
Gen. 20.20.  Love is not to be persuaded from God by any power, having fully tasted of his favour: Fear is not to be enforced from the Lord by any terror, 
Psal. 34.8.  having drunk deeply of the cup of his power. 
Dan. 3.17, 18. jer. 32.40.  That heart wherein the Lord hath put his fear, departs not from him; and that soul which hath yielded to his love, will not leave him. Fear looking on the promises, and the power of him that made them, groweth up to the perfection of full holiness, till it be endued with it; 
2 Cor. 7.1.  and love wanting full fruition of prepared joys, aspireth to perfect happiness till it be invested in it. Neither of them ceasing before they be made partakers of their expectations. Thus than they agree in their Commander, Causes, Subjects, Acts, Effects, Opposites, and Conditions, of mutual Excellency, Dignity, and Validity. And therefore aswell the one as other, to be harboured in every Christians heart. 
1 john 4.18.  But perfect love driveth out fear. It is true, one poison prevaileth against another; 
Aug. ser. 13. de Verb. Apost. Timor servus est, Charitas libera est.  two contraries cannot subsist together in one subject in the same measure of contrariety, and look how much soever is the power of a son-like love, so much less is the strength of a slavish fear; where love hath apprehended the firmness 
1 john 4.17.  of God's favour, there is no doubting of his help in the time of danger, no want of boldness in the day of judgement. That love then which the Lord accepteth as perfect, casteth out that Fear which he rejecteth as faithless. That love which striveth in expectation of prepared pleasures to perfection, banisheth that fear which laboureth in apprehension of allotted judgements with painfulness, as plunged in the gulf of despair. To fear him then, not as a judge that will condemn, but as a judge that will discharge us, is that fear which love is so fare from driving out, that it liketh it, liking it loveth it, loving it cannot live without it: 
Psal. 2.11.  Serve the Lord with fear, and rejoice before him with trembling, is the exhortation of David; where love is not harboured, joy cannot be expressed; as then there must not be serving without fear, so neither must there be trembling without love, for there is no service acceptable which wanteth reverence, nor reverence commendable which is rendered without affection: And as one well saith, 
Hugo de S.V. de instit. novit. c. 5.  Reverentia sine amore magis seruilis, & amor sine reverentia puerilis iudicari debet. Reverence without love is too slavish, and love without reverence is too childish: if there be love and not fear, it answereth not the Lords worth; if there be fear and not love, it argueth the greatness of our unwillingness: 
Psal. 5.7.  and therefore what the Prophet David had exhorted others, he resolveth and promiseth that he himself will practise, I will come (saith he) into thine house, O Lord, in the multitude of thy mercy, and in thy fear will I worship toward thy holy Temple. Mercy moveth him out of love to come, and fear maketh him in reverence to continue; love draweth him to the duty, and fear directeth him in his devotion. Such is the efficacy and dignity, end and use of them where they are united, that this loving fear and fearing love is the way by which God walketh unto man, and the Ladder by which man climbeth unto God. They humble God, but exalt man, bring God down below, and lift man on high, 
Joh. 14.23.  for that heart where love is harboured will he inhabit, and that spirit which in fear of his displeasure is bruised will he visit. 
Esa. 57.15.  For by them are the fetters of sin loosed from our feet, the manacles of iniquity taken from our hands, the call of hardness removed from our hearts, and the some of calumnious blasphemy & blasphemous calumny wiped from our mouths, for Love softeneth as the Goat's blood the adamantine, Fear breaketh as the hammer the stony, heart; Love looseth the spirits as the hot Sun the frozen Fountain, and sendeth out floods of tears; Fear maketh man, as the fire the hardest metals, pliable to every truth; Love and Fear united in one soul, dissolve there the cursed works of the Devil, and kindle the fire of true devotion, and therefore not to be severed, because the Lord is both just and merciful, merciful and just. 
Fulg. l. 1. de rem. pecc. ad Fabiol. man's. 23.  Let all men therefore entertain these dear and inseparable associates. Let the wicked learne to fear and love the Lord for his justice and mercy, that being converted they may miss of that punishment which his justice hath threatened, and receive that pardon which his mercy hath promised. Let the good love and fear him for his mercy, and justice, that being prevented by his mercy, through love of it they may continue in good works, and in Fear of his justice keep themselves carefully from sinful ways. Let the wicked think of his mercy, lest too much swallowing of his justice they forget his favour and be devoured by sin through desperation. Let the good fear his iustce, lest too much swilling his mercy they neglect his anger, and be seduced by Satan to presumption. Let all men both love and fear him, fear and love him, that his Angels may pitch their tents round about them, his Spirit in all their ways direct them, himself take them, while they remain here, unto his protection, and hereafter in his due time translate them to an immortal Crown of glory, which he give unto all us, and every one that are his, for his sake who hath so dear bought us, jesus Christ the righteous, Amen, Amen.  
FINIS.