The rising sun, or, The sun of righteousnesse shining upon the sons of unrighteousnesse a theological sun-dyal wherein is to be seen the rising, motion, influence and manifold operations of Christ upon the soul ... as also the description of the true believer ... as also the highest degrees and full growth and grace are here delineated ... / by John Sheffeild [sic]

CHAP. XX All the godly are such as fear the name of God.

BUt to you that fear my name.] Here we come to the third thing, from the de∣description of Christ to the description of the Christian. 1. When they are at worst, Such as fear his name. 2. When at the best, Such as grow as Calves in the Stall. From the for∣mer our Observation is.

That it is the constant disposition of every true Christian (the least of the flock, the meanest in the Kingdom of Heaven) to fear God, and to fear his name. Mal. 3. 16. There they are described to be such as fear the Lord, and thought on his name. Wicked men may fear man, they God; wicked fear death, those sin; they fear Gods wrath, these his name. The highest of the Godly can trust in his name, these can but think on it sometimes; The highest Saint can glory in the name of God and praise it, In God we boast all the day, and praise thy name for ever. All that these poor Saints can do, is to fear, (hardly say they trust in, never yet could say, they glory in) the name of God. Death is to the natural man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of all terri∣bles most terrible. The Lord is to the Spiritu∣al man, timendorum maximè timendus, stiled He that is to be feared. And the name of God is to the gracious heart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Of all dreadfulls the most dreadfull:

That glorious and fearful name, the Lord thy God.

The Godly are alway men of fear, subject to three sorts of fear.

1. To a natural fear. This a good (at least a lawful) fear. Thus Jacob professed he fea∣red Esau; and Jehoshaphat had much of this fear upon him, when he understood of the many enemies that combined against him; this comes from the apprehension of appa∣rent danger, when danger is great, and our help little. Thus may all the godly safely fear death, pain, poverty, shame, prisonment, and fly sin the cause, and all other evil occa∣sions of them; the Wise feareth and departeth from evil. Grace destroyes not nature, but reformes the evil of it.

2 There is an evil fear (inordinate and immoderate fear) which sometimes a Godly man is incident to, and overtaken with; for which they are to be chidden and repro∣ved; Why are ye fearful, O ye of little faith? Too much fear, and too little faith alway go together, when danger is great but the doubts greater. Help is little, and their hopes lesse▪ Against this the Godly are often encouraged, cautioned, charged to beware of it. This is to bee resisted, at least restrained: to bee moderated, if it cannot bee morti∣fied.

3 Religious fear: Noahs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By faith, Noah warned of God, was moved with fear: This is a Religious fear, and for its

excellency is put for the whole of Religion and Devotion: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men fearing God, (translated) Devout men. Therefore where∣as we are often charged against the two for∣mer, that we have not too much of them, we are as oft charged to get more of this, which we can never have too much of, 1 Sam. 12. 24. Exod. 20. 24. Matth. 10. 28. Fear not; but fear, again I say, fear him. Get a dou∣ble measure of this holy fear to fortifie the heart against these two former fears.

This Religious fear hath a twofold object

• 1. Evil, and is a fear of abhorrence.
• 2. Good, and is a fear of reverence.

1 Evil is to be feared with fear of Hor∣ror.

1 Evil of punishment. 1 Temporary judg∣ments. I am afraid of thy Iudgment, my flesh trembleth for fear of thee. Destruction from God was a terror to me (said Job) and so a curb from sin. The love of God is the only constraint to good; and the fear of God to the Godly the onely restraint from evil. 2 Spiritual Judgments. I was afraid (said Moses) of the anger and hot displeasure of God. 3. Most of all, Eternal Judgments. - Know∣ing the terror of the Lord. How fearful is it, to fall into the hands of the living Lord? Our God is a consuming fire,

2 Evil of sin, yet more then all the for∣mer. This is the mother of all these three fa∣tal Sisters. There were no cause to fear

Temporal, Spiritual, or Eternal evil, if not for this evil of sin. Sin hath filled earth with bryars and thornes, the body with Dis∣eases, the mind with grief, head with cares, soul with Terrors, labors with toyl; yea, sin hath put that brimstone into hell, and kindled that fire there, yea, hath carryed fire into Heaven, and put wrath into God.

This is to be feared with a fear of ab∣horrence and abomination; a wicked man may forbear sin, the godly fears, flyes, hates ••in, He feares an oath. Iob feared God, and eschued evil. He feared God much, but sin more; God with fear of Reverence, sin with fear of defiance, both with a Religious fear. This one fear well feared, expels all other fears. The heart full of this holy fear of sin, hath no room to entertain any base tormen∣ting fears,

2 Reverential fear is the fear of God, and is twofold.

1. Of lower Saints, proceeding from more weakness, and arguing less perfection, which fear hath pain. doubt, perplexity, torment, and is that we call the spirit of bondage, that shuts out confidence and rejoycing. And ariseth from these five causes: 1 From the apprehension of Gods infinite holiness, purity, and therefore jealousie and indigna∣tion against sin and sinners. 2. From the apprehension of the Lawes strictness, rigor, and severity. 3. The dreadful threats of Gods wrath against sinners. 4. Then the

consideration of their own deep guilt, great frailties, manifold imperfections: lastly, which adds to all the rest, the apprehension of God a•• a distance to them, and not yet in 1 Covenant relation.

2 Of the higher Saints, arguing lesse weak∣nesse, and more Perfection: therefore when this entereth, the other endeth, God hath not given us the spirit of fear, but of power, love, and of a sound mind. This fear argues perfection and the best constitution. Job a perfect man fearing God. This spirit of fear was upon our Saviour. This ariseth from the apprehension of God in rela∣tion, and in Covenant with us, as our God.

These fear God 1. As a servant his Ma∣ster, whom he serveth; as a son his father whom he honoureth; as the Wife her Husband whom she loveth. This is a most graci∣ous fear, timor amoris, the fear of Love.

2 They are said to fear his Word, and to tremble at it, Isai. 66. 2. Where Gods Word comes, there comes power, and cau∣seth fear, one rebuke thence shaketh and sweth the heart more then a thousand stripes doth a profane fool. This is timor obedentiae, fear of obedience.

3. They fear his name. They count Gods name the most holy, reverend, and fearful of all things in the world. That thou maist fear that glorious and fearful name, the Lord thy

God. Of this the Godly are very tender, Jo•• feared God, and therefore feared lest hi•• sons might pollute Gods name in their hearts. Others would not that their owne nam•• should suffer, these that Gods. This is ti∣mor honoris, the fear of honor.

The first Reason of this Point, why it i•• the constant disposition of all the Godly, e∣ven the least of them, to fear the name of God, is, Because this fear is the initial grace, the first grace that appears & taketh heavens Alarum. The fear of the Lord is the beginning of wisdome. Before knowledg of God, faith in God, acquaintance with God, dependance upon God, delight in him, comes fear. The Spirit in his first approach injects fear as the first seed of Grace. The Spirits businesse is first to be a spirit of B••ndage, afterwards of Adoption: First, to convince of sin, after∣wards to discover Righteousnesse and Judge∣ment. But fear is the holy porch at which all Grace enters. In the first conversion of a stout and secure sinner, Gods Spirit falls to undermining his hopes by strong convictions of his sin and misery; then is Fear awakened: Fear taketh the Alarum and calls up Consci∣ence, Conscience awakens Repentance, Repen∣tance Faith, Faith calls up Prayer, Prayer looks after the Promise, Promise runs to Christ and awakens him, as did the Disciples in their storm, Lord, save us, we perish: But Fear begins. A little more fully to describe this, conceive it thus.

Conviction calls upon a sinner, Look well about thy self, What meanest thou, Oh sleeper? Wilt thou dye in a sleep! Up Fear, see the danger, hide thy self, seek to escape for thy life, now deliver thy selfe as the Roe: Fear saith, I exceedingly quake and tremble, God is angry, I am in great danger, alone I cannot secure my self: Now help Fear all you other Graces; up Conscience. Con∣science saith, I am troubled and would re∣lieve Fear, but thou must help me Repen∣tance; bestir thee Repentance, break off sin without delay. Repentance saith, I would ••ase Conscience, and secure Fear; help Faith at a dead lift, or I can do no good. Faith saith, I would help Repentance, but thou must help me Prayer, (as Israel in their fear came to Samuel, intreating him not to cease to cry to God for them; so) Faith saith, Prayer cry aloud, be not silent, take no re∣pulse, pray not coldly, but plead, intreat, beg for thy life. Prayer saith, How should I help, if the Lord help not out of the floor or ••ine presse of the Promises? Now for a Pro∣••ise to deliver Fear, ease Conscience, secure Repentance, satisfie Faith, and keep up Pray∣er! Come some precious Promise; how do •• long for a Promise! Promise saith to Christ ••s the Gibeonite to Joshuah, Lord, slack ••ot thy hand: Lord, remember thy Covenant and Word, wherein thou hast caused thy ser∣••ant to put his trust. Or as David in ano∣••her case to Jonathan, his bosome friend,

Thou hast brought thy servant into a Cove∣nant of the Lord with thee; deal thou kindly therefore with thy servant, deliver me not up to thy Fathers displeasure; but mediate for me, hide nothing from me, let me know whether thy Father be angry or pleased. Here is nothing but fear all this while. But then Christ answereth the poor soul in the words of Jonathan, Fear not, far be it from thee: If I knew that evil was determined a∣gainst thee, I would tell thee. Go in Peace. He that seeketh thy life, seeketh mine, abide with me, and thou shalt be in safety, as Da∣vid said to Abiathar. Then is all quiet, and Conscience secure: But you see Fear stands Sentinel and procures this safety. The Spi∣rit of God is the Spring, but holy Fear is the great wheel, or else the weight that sets all a going. No cares, no prayers, said Me∣lancton; no fears, no hopes.

The second Reason. As it is the initial first Grace, so it is the last, yea, the lasting and standing Grace. When we can speak but little of Faith, Hope, Love, and nothing at all of Assurance; Yet saith the soul, I cannot deny this: I fear God, said Jonah, though he fled from him: or as the poor Egyptians in that sore famine, fell down be∣fore Joseph, We cannot hide this from thee, we are ready to perish, our store is gone, money spent, shall we dye at thy foot for want of bread? Take our Lands, make us Servants, but let us live. This fear is the lasting Grace;

therefore as it is called, The beginning of wisdom, Prov. 1. 7. so the fear of the Lord, (said Job) that is wisdom it self. And Eccles. 12. 13. it is called the sum and final conclusi∣••n of the whole matter. So that when God ••romiseth, his people shall not depart from ••im, he puts his fear into their hearts. Two ••hings make us safe, engaging God and the ••oul reciprocally. His Love to us, that he ••ill not depart from us to do us good; and our ••••ar of him, that wee shall not depart from ••im.

3. This is the lowest and the abiding Grace, ••hen Grace is at the lowest ebb. As Cha∣••ity in Heaven, so Fear on earth never fail∣〈…〉〈…〉, but when Prophesies fail, and tongues 〈…〉〈…〉ase, and faith languisheth, fear remaineth. ••s when the body is in a swoun, there is no 〈…〉〈…〉ynt stirs, the eye is shut or set, breathing ••ot discerned, pulse not felt, yet there is 〈…〉〈…〉e, because there is yet some warmth, all 〈…〉〈…〉not cold and stiffe. So when the soul is 〈…〉〈…〉he saddest desertion, or under Tempta∣〈…〉〈…〉on, when there is no motion heavenward 〈…〉〈…〉ll to be discerned, no affection, no de∣〈…〉〈…〉es, no breathing as formerly in Prayer, no 〈…〉〈…〉oving of the eye after a Promise, or Christ 〈…〉〈…〉it: Meat is refused, Ordinances are un∣〈…〉〈…〉oury, yet well fare this precious grace of 〈…〉〈…〉ar, the minimum quod sic, the primum 〈…〉〈…〉ns & ultimum moriens of the new Crea∣••e▪ all is not dead, the case is not desperate; 〈…〉〈…〉 keeps the soul warm, from being stark

cold and stiffe in sin. I cannot say, but yet I fear God, I fear sin, and I fear H••••••▪ This is the description of a Christian in the low∣est ebb. Who is among you that feareth the Lord, and obeyeth the voice of his Servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God.

4. This is the constant frame of the new heart, and the stamp of Gods workmanship in the new Creature, I will put my fear into their hearts that they shall not depart from me. There grace begins, there it conti∣nues, there it increaseth, there it never de∣parts nor ends. This fear is to the soul, as the pulse to the body, Primum movens, ulti∣mum moriens; moves with the first, and to the last. The least Infant, strongest young man, feeblest old man, all have their pulse continually beating. One hath no sight, another no hearing, another is lame, ano∣ther sleepeth, and all the Senses fast bound, but no living man but hath his pulse ever moving. The godly soul sometimes mourn∣eth, sometimes rejoyceth, sometimes be∣lieveth, sometimes doubteth, sometimes prayeth, sometimes cannot pray, but alwaie•• feareth; and blessed he that feareth alwayes▪ Prov. 28. 14.

We may say the same of this Grace o•• Fear which the Philosopher of the Sense o•• Feeling. 1. It is ortu primus, the fir•••• thing that appears. 2. Duratione ultimu〈…〉〈…〉

It continues longest, begins with the begin∣ning, and endeth not til the end of life. 3. Usu maximus; sight, hearing, smelling, tasting, not so necessary to life; without them there may be life, but feeling gone, life is gone; so without many other gifts, parts, abilities, and the exercise of other graces, (at present) such may live, never without this fear. 4. Hominis optimus, Man the best Creature, hath the quickest touch, (other Creatures exceed man in the four o∣ther Senses) and the best Christian the most fear. 5. Yet as he saith of Tactus, it is usu summus, nobilitate ultimus, it is the sense of the least Nobility. We prefer an eye, ear before it; so this principal Grace of Fear is little esteemed; it careth for us most, we care for it least, and we set it far behind Hope, Joy, Confidence, when it may be better then them all.

1. This informes us, that all Christians are not of a stature, nor are all Graces to be alwayes found in every Believer. Some are Cedars in Lebanon, some as the Hyssop by the wall, or as bruised reeds: Some as fatted Calves in the stall, well fed, well li∣king, fat and fair and full of life and light∣someness. Some as chickens not fully hat∣ched, or as weak tender chickens, that droop and hang the wing, that need the warmth of the wing to cherish them. Some godly souls are all their their life time subject to bondage, and kept low with fears, can ne∣ver

get over the fear of death; yet the Apo∣stle saith, Christ hath delivered these. Som〈…〉〈…〉 are shut up long in the Prison of unbelief, y〈…〉〈…〉 God shuts them in, and will let them out, a〈…〉〈…〉 doth shut them up in Mercy. God sh〈…〉〈…〉 them all up in unbelief, that he may have mer∣cy on all. Unbelief is Gods Prison, Presum∣tion Satans Palace; better to be bound i•• Gods prison, then to dwel in Satans pa••∣lace. Gods people are called his Prisoners Prisoners of hope, his flock a Poor flock, flock of slaughter (in their own apprehension appointed as sheep for slaughter) yet Go•• promiseth to feed them. Those who fe〈…〉〈…〉 God most, may have most fear of Hell; a•••• though they fear and fly sin, they fear the•• shall never fly damnation. They have some∣times failing of eye, and faintings of hear•• rottenness in their bones, yet is God th•• God of their Salvation. When the wicke•• who make a mock at sin, and sing Peace, Pea〈…〉〈…〉 to themselves in life, shall at death cry out Despair, despair. The trembling Believe who cryes Fear, fear in his life, shall sin〈…〉〈…〉 Hope, hope in his death. There is alw〈…〉〈…〉 least fear of their damnation, who fea•• damnation most, and sin more, the cause o•• it. A thousand times better fear withou•• danger, then security without safety.

2 This secures the state of such poo•• Believers, who have only this grace of fe〈…〉〈…〉 in them, without the perception of any o∣ther at present. I may say to all those, 〈…〉〈…〉

after another, as Absolom to every Israe∣lite that came neer him, yet without false∣hood and flattery, See thy matter is good. To thee this Promise belongs, believe, urge, pray, wait for it, it wil not ly: the vision of it is for an appointed time; if it tarry, do thou also tar∣ry. The Sun shall rise upon thee one day, and thou shalt see the desire of thy heart. Yea the day-break is past already where this holy fear is wrought; it is the gray and dark morning foregoing a fair day. The Lord delighteth (that is, is more then ordinary pleased) in such as fear him, saith the Psal∣mist. And next to the holy Angel in Hea∣ven, the humble Saint on earth is the fittest Mansion for the High and Lofty one, who will dwel with him that is of a contrite heart, and trembleth at his word.

Object. But I have so many fears.

Answ. The more is thy security. Vis in timore securus esse, securit atem time. Fear nothing but security, and thou hast best secu∣rity against fear.

2 Thy fears are Religious fears, thou fear∣est evil with fear of abhorrence, God with fear of Reverence, dreadst his displeasure, art tender of his dishonour, obeyest his Word, ••uest for his favour: fear not, only thus fear still and thou art safe.

3 Christ his method is to kill and make alive, wound and heal; as Joseph, he speaks roughly at the first; he cut down Saul at one blow to make him a chosen Vessel; hee

darts hell into the conscience. He comes with fire and soap into his Temple, and who may abide the day of his coming? His eyes are as a flame of fire, in his hand a fan, in his mouth a two edged sword. There are two notable dayes of the Lords coming, the two saddest dayes of all others. 1. To the godly here, who in the first appearing of Christ in their Conversion are in bitternesse, when they see him whom they have pierced, and they mourne because of him, as with the mourning for an only Son; a sad, unforced, unfained, renewed, long lasting, and heart breaking mourning. 2. The other day is more sad, when Christ shall come in the clouds, then shall all Tribes wail because of him. The wicked that never mourned here penitentially, shall mourn despairingly. But where the first mourning is past, the first woe is past, and the last mourning is prevented. The way to Heaven lyes by Hells Suburbs; and to Salvation by Shen••h and Bozez, no∣thing but steep and sharp Rocks on the one side and the other. The whirlewind, earth∣quake, fire, then the still voice to Elias. The horror of great darknesse, the smoaking fur∣nace, the Lamp of fire, then the Covenant to Abraham. The Fullers soap, Refiners fire, the burning Oven, then the Sun of Righte∣ousnesse. The Lord hath no readier way then to expel fear by fear, hellish by heavenly; there∣fore he takes so much paines with his people by Mount Sinai terors, to drive this nayle of

holy fear deep into their hearts, The Lord is come to prove you that his fear may be in you; fear not. Therefore is the true fear of God oft prescribed as the onely remedy against all hurtful feares. Fear not, but fear, 1 Sam 12. 20. 24. Exod, 20. 20. Isai. 8. 12, 13. Mat. 10. 28.

Notes of this holy fear are,

• 1. It must be a fear of Devotion, Act. 2. 5. This makes truly devout, puts upon the exercise of all duties of Holinesse. Cornelius his fear, A devout man, one that feared God with all his house, gave much Almes, and pray∣ed alway.
• 2 Of diligence: Work out your salvation with fear and trembling: Not fear of negli∣gence, as the evil servant feared▪ and hid the Talent. Lots fear, who feared and fled to the Mountains that he might escape. Mo∣ses fear, who was afraid, fell downe, fasted, prayed, besought God, would not be put off with any denyal.
• 3 Of dependance on God in the use of Meanes: Noahs fear. He by faith was mo∣ved to fear, and thereupon prepared his Ark. True faith increaseth (lesseneth not) religi∣ous fear; fear confirmes, not infirmes faith. Such as fear God, and hope in his mercy are joyned.
• 4. Of obedience. That fear the Lord, and obey the voice of his servant. This is the feare of the servant (not a servile fear.) The good servant must obey his Master with fear and trembling.
• ...

• 5 Or Love; the fi••••al fear: who feare the Lord and his goodnesse, Hose•• 3. 5.
• 6. A sin-resisting fear, Jobs fear, Ioh 1, 1.
• 7 A heart-sanctifying fear, Isa. 8. 12.

3 This informs us, that God is pleased to take notice of every grace, even the least and lowest, and every gracious inclination in any of his Servants. To fear his Name is no great matter, yet these have a promise. To think on his Name lesse, yet set down in a Book of remembrance. God se••s down how many good thoughts a poore soul hath had. As Evil thoughts in wicked men are taken notice of; they are the first fruits of the e∣vil heart. Mat. 15. 19. So good thought•• ••••e they which ly uppermost, and best discover a good heart. A desire is a small matter (es∣pecially of the poor man) yet God regards the desire of the poor: And calls a good desire the greatest kindnesse; The desire of a man is his kindnesse. A Tear makes no great noise, yet hath a voice, God hath heard the voice of my weeping. It is no pleasant water, yet God bottles it up. A groan is a poor thing, yet is the best part of a Prayer sometimes, Rom. 8 26. A sigh is less, yet Psalm 12. 5. God is awakened and raised up by it. A look is less then all these, yet this regarded, Jonah 2. 4 Breathing yet less, yet Lam. 3. 56▪ the Church could speak of no more. Panting is less then breathing, when one is spent fo••

lack of breath, yet this is all the godly can sometimes boast of, Psal. 42. 1. The de∣scription of a godly man is oft-times made from his least quod sic. Blessed the poor, the meek, they that mourn, and they who hunger and thirst. Never did Hannah pray better, then when she could get out never a word, but cryed, Hard, hard heart. Nor did the Publican, then when he smote his brest and cryed, Lord be merciful to me a sin∣ner. Nor Mary Magdalen, then when she came behind Christ, sate down, wept, but kept silence.

How sweet is Musick upon the waters! How fruitful are the lowest Vallies! Mour∣ning hearts are most musical, lowest most fruitful. The good Shepherd ever takes most care of his weak Lambs and feeble Sheep. The father makes most of the least, and the mother looks most after the sick child. How comfortable is that of our Saviour, It is not the will of your heavenly Father that one of these little ones should perish! And that hea∣ven is not to be entered but by such as are like the little child.

Therefore this discovers the sad mistake of such as cry out, I have no Grace, because no Perfection; no Faith, because not Assu∣rance; no Prayers, because such weak expres∣sions, many failings, wandrings, doubtings. It is as if the foot should say, I am not the head, therefore not of the body. The Sanctu∣ary had his little pins, as well as longer boards:

The Temple, smal Snuffers of the same gold with the golden Altar, many smal Lavers for one vast Sea. The great house hath ves∣sels of wood and stone, fitter for their use then the finest Chrystall and richest gold.

But because this is so frequent an Obje∣ction, I shall crave leave (if it be a Digression) to speak a little more particularly to it; and first see what may be said by such. 2. What to such.

Obj. 1. I have no Grace sure, or as good as none, nothing, nothing; unlesse I had more, why should I be thankful for this?

Answ. 1. The best have always had low∣est thoughts of themselves. The chosen ves∣sel calls himself Peccatorum maximum, Apo∣stolorum minimum, the last and the least of the Apostles, the first and greatest of sinners; yea, less then the least of Saints. He wants a terme diminutive enough, therefore by a kind of Grammatical impropriety or catachresis, he formeth a Comparative of a Superlative. In another place he makes himselfe less then the least of men, yea of children; if an A∣postle, yet the least; if a Saint, yet less then the least; if a child of God, yet the least and unlikeliest to live, an abortive child, one born out of due time, yet not before the time: But the fear here is of being born and regenerate after their time; repenting when it is too late; yea, he makes himself less then the least of things; I am nothing. How low

and small a flower the Violet is, yet how sweet! The groaning horse we say, seldom deceives his Master, but will hold out till he come home. The groaning and complain∣ing Christian seldome deceives his Master; or his Profession, but holds out to the end.

2. The godly man is not alway the most equal judge in his own case. The eye se•••• e∣very thing but it self. And Conscience spies every more in the eye of any Duty, any de∣fect in Grace, taketh notice of least sins, but seeth not the Pearle that is in his owne eye, I mean that precious tenderness, tremulous∣ness and sincerity. It hath sight enough to see all sins, Duties, Truths, wants; but his eyes are holden as Moses from seeing his own beauty. If the wicked might be their own Judges, they would ever justifie themselves, being so full of self love: If the Godly; they would often condemn themselves, being as full of felf-suspicion. So neither are fit for this work.

3 Possible it is for a godly man to have true Grace, and he not know of it, as I said of Moses, his face shone but he wist it not, though others saw it. Sometimes others can see more into thee then thou canst into thy self. The Physician sees good Symptoms in his Patient, who concludes his own case desperate. As the wicked man may have more sins then he is aware of, and like Uri∣as, carry sealed Letters of his owne condem∣nation,

when he is not aware what is in them. Go dancing with Agag to the block, and go to their last home, as Jepthab did to his own house, full of joy and triumph. But their joy is turned into bitter mourning when they come to the very threshold, their sin, which as his daughter he least suspected, comes out to meet him.

The wicked sometimes loyter when their damnation lingers not. Sisera loytered and stayed, when Barak pursued; and their soul and judgment sleepeth, when their judgment and damnation sleepeth not. Sisera slept se∣cure when Jael was preparing the hammer and the naile. The hungry dreameth, and be∣hold he eateth; he awaketh, and behold he faint∣eth. So on the other side, the godly dream∣eth with the Butler, of destruction, and the interpretation is deliverance. Iosephs brethren misconstrue all his intentions, and conclude themselvs betrayed and undone, when his pur∣pose and thoughts were of peace and greatest love. Mordecai is stript of his sack-cloth, and adorned in royal robes, when Ha∣man is carryed from the Banquet to his Gibbet.

4 It is enough if God spye any grace in thee, whose judgement is according to Truth; thine according to thy misapprehension; his eie is good, when thine evil. Thou notest only thy sins, and as if thou wast a hired Steward to Satan, settest down too much, for fifty an hundred; and for infirmities settest down in

thy black bill Presumptions, for unavoidable slips unpardonable sins. God on the other side overlooketh the worst, and beholdeth only the fair side. He saith not, Take thy bill, and for an hundred sit downe and blot out twenty, and leave eighty, or for an hundred write fifty, but blot out all, write discharged, Ten thousand Talents remitted: I see he hath nothing to pay, I frankly forgive him; I see him on his knees, I cannot but pity him. Why should I pursue the stubble, and take him by the throat, who lies humbled at my feet? I have his submission, shall I seek his destruction? What do I desire more then the repentance of a sinner, whose death I could never delight in.

There are Three (Charites) graces, which where ever God sees, he cancells all hand∣writings against such persons, viz. Repen∣tance, Faith, Sincerity. 1. When God sees in one page a thousand bloudy crimes written, and on the other side Repentance on∣ly, He saith, Deleantur, bloudy crimes, Let Repentance stand. 2. When he sees in the same page againe written, Horrible guilt, dreadful fears▪ doleful transgressions, on the other side Faith, he saith, blot out guilt, fears, transgressions, let faith stand. 3. So where he seeth after faith and Repentance, a thou∣sand infirmities on the one hand, and onely sincerity on the other, he saith, Tegantur in∣firmities, overlook them, behold sincerity. Charity with men, and sincerity with God,

covers a multitude of sinnes. Sincerity is as gold, a little of it goes a great way: it is al∣most incredible how much ground a little gold (one ounce) may cover, when beaten thin: But it is more incredible how many frailties sincerity may cover.

Sincerity covered all Asa's oversights, and there were five sad ones. 1. The high∣places not removed, 2 Chron. 15. 17. 2. Sy∣ria relyed on after former experiences of Gods miraculous preservation forgotten, chap. 16. 7 3. The Prophet committed, ver. 10. 4. The People oppressed, verse 10. 5. The Physician relyed upon in his sicknesse. Yet is Asa in the white Roll, not black∣book, for his heart was perfect all his dayes.

God taketh notice of Jobs patience, and records it; not of his impatience, but forgets it, You have heard of the patience of Iob. Sarah spake but one good word, and that is set downe, She called her husband Lord. But when she shewed that reverence to her hus∣band, shee shewed both unreverence, and untruth, and unbelief to the Angel; shee doubted, and laughed, and lyed, denying it when she had done. That one word remem∣bred, for then she spake her heart when she called Abraham, Lord; the other three evils are not so much as mentioned; she was not her self when she laughed and lied, but under a distemper.

Therefore how many courses doth the

Scripture set out God to take, that he may beget good thoughts in his people towards him? It is the whole scope of Scripture to represent God gracious and merciful, and man sinful and miserable.

• 1. Sometimes God kindly cheereth them: Come let us reason together, saith the Lord: Though your sins be as Scarlet, they shall be as white as snow; though as crimson, they shall be as wool.
• 2. Sometimes he takes it unkindly, and challengeth them, Why sayest thou, O Iacob, and speakest, O Israel, My way is hid from the Lord? and my judgment passed over from my God?
• 3. Sometimes he encourageth them: Be of good cheer, thy sins are forgiven: Go in peace. Thy faith hath saved thee: Great is thy Faith, &c.
• 4. Sometimes excuseth them, and plead∣eth their integrity, commending to the most their Graces, and makes the least of their ••ins. Neverthelesse I have a few things, or some smal things against thee: when he might have said many and great sins.
• 5. Sometimes commendeth; Thou art all faire, my Love, no spot is in thee. I have not found so great faith in Israel, as in ••he Centurion: nor such love in an Apostle ••s in that poor Woman, She loved much, Luke ••. 47.

Therefore if you fear not to wrong your ••lves, and charge your selves foolishly, yet

take heed you wrong not God, and charge him foolishly, to say he is an austeer Master, he may reap but will not sow: and you may sow but never reap; he marketh only your offence, not your graces of Repentance, Faith and Sincerity.

Object. 2. But I have too much reason for what I say. I have no Grace, because so little.

Answ. As there are little sins that are kil∣ling, (the smal lice were a great plague to the Egyptians) so little graces are saving. Each drop of water is water; each spark of fire hath heat in it. The grain of Mustard seed of Faith is full weight in the scale of the Sanctuary. The penny hath the Kings Super∣scription, as well as the twenty shilling piece of Gold.

But consider, 1. There is an infancy in Grace, therefore it is small, not yet growne up.

2 There is an infirmity and time of weak∣ness (as to younger persons when growne) which may cast faith down, and keep every grace under.

3 May be thou hast thy stint, and thy measure is but one Talent; God gives to e∣very one his measure of Faith. He expect•• not the like measure of all: Ten Talent must produce more then five. God give•••• not to every one Grace, as he did Mann•• by the Omer, each man alike.

4. If there be a difference between littl••

grace and much, there is a greater between lit∣tle and none at all.

Obj. 3. But were there grace in truth, there would be growth.

Answ. And so there is. But here is the mistake, one may grow, and he not be a∣ware (of which in the last point) one grows in affection, when not in knowledg; or in judgment when not so much in affection, and this much better.

There is a winter rooting to the trees, as a Summer shooting. If we grow not in confi∣dence, if in conscience; if not in Assurance, if in Repentance; if not to eminency of parts, if in integrity and humility, it is much better.

Object. 4. I have no Grace, because no Parts.

Answ. This is a gross fallacy; grace and parts are not all one. The empty Vessel makes the greater sound. The wise and prudent know not so much as the babe and simple one. The little child is the great man in the Kingdom of God. Better lowest parts with as low a heart, then highest parts with as high an heart. Where is the Wise? Where the Scribe? Where the great Disputer of the World? How doth the Apostle vilifie proud parts and unsanctified abilities? He that is Doctor in the Chair in the Sophisters Schools, is no body in the Divinity Schools. Philo∣sophi Haereticorum Patriarchae. The Divel commonly maketh use of the greatest parts,

God of the lowest; Satan of the Serpent, God of the Dove. Moses the Man of God was a meek soft man, of slow speech; Corah and his company men of Renown, because of their parts; God had respect to his, not to their Sacrifice. Job a man who abhorred himselfe in dust and ashes: his friends were the men of parts, with whom when ever they died wisdom should dye with them; yet though, they thought Job might go to School to them, and was hardly worthy to carry their Books after them: We are more aged then thy Fa∣ther, they tell him; yet God would heare him, not them; they must carry their Sacri∣fices after Job. They could speak better and more plausibly, he could pray better and more holily. The Pharisee was the man of parts and no Grace, the Publican of Grace but no parts, yet he justified, the other con∣demned.

Object. 5. I have no grace because no comfort.

Answ. Grace and Peace are Sisters, but not Twins; Grace and Duty are the Seed, Joy and Comfort the Harvest. There must be a patient waiting between sowing in Righ∣teousnesse, and reaping in Mercy. As there is much unsound joy where Grace never was, so there may bee much sound Grace where never yet was much of spirituall Joy.

Obj. 6. Can there be any grace, any faith, where so many fears and troubles?

Ans. These argue Conscience is awake, and that thy sense not the danger is greater. One sees his house on fire, he leaps out of his bed, cryes out, Fire, fire, Water, water, Help, help with all his might; he toyles, fears, sweats and saves his house: Another comes dreaming out, & when he sees the fire flame out at the house top▪ he tels his neigh∣bour in his ear he fears there is some dan∣ger, there needs a little water; his house is con∣sumed while he looks on. Or as in an house on fire, one is a sleep, you call him, he stirs not; you will not say, how sweetly and soundly he sleeps, and dyes sleeping, he sleeps the sleep of death; another when called, riseth, flyes, leaps out of the flames. The quiet conscience hath the more peace, but the troubled hath the more safety. There is an evil quiet conscience (saith Bernard) as wel as an evil unquiet.

Obj. 7. But I am so sore tempted.

Answ. Satan sets not on an empty Vessel, brings not his Army to sit down before a Cottage, or storm a Village, where neither resistance will be made, nor Treasure can be had. But it is otherwise with thee; thou hast something to lose it seems; Satan de∣sires to winnow the wheat, not the chaff: He tempted Peter, and found him wheat; he filled Judas his heart, he is carryed as chaff driven by the wind; he finds Judas his heart empty, swept, garnished, he enters with a whole Legion; he assaults Peter, makes a

breach, thinks to storm the Fort, he is re∣pulsed. There the strong man finds a stron∣ger then he keeping the Castle, who resists and disarmes him. Saint James calls him Blessed, who endureth temptation: call not thou him Blessed who endureth not (but e∣scapeth) temptation. To tempt is sinful, to be tempted is not so. The Tempter God hates and the Temptation, but the Tempted he loves.

Object. 8. But where is so much corrup∣tion as I find, what Grace can there be?

Answ. Grace and corruption are joyned together in this our imperfect state, as the iron and the clay in the Image. They nei∣ther so mix as to agree, nor so disagree as to be parted. This War is not like that of the house of Saul and David, that ends after seven years; but like that between Rehoboam and Jeroboam, which continued all their dayes. Where the house is divided, Christ never stayes, but where the heart is thus di∣vided he never departs. It is a hopeful signe Grace hath abounded where sin is more dis∣covered; but it is a certain sign Grace hath abounded, where sin is lamented, resisted, ab∣horred.

There are many Diseases like the Plague or Leprosie which are not they. There were three cases wherein the party suspected of the Leprosie was to be pronounced clean.

1. He might have a fowle scab, yet if it did not spread or increase, but stand at a stay,

he was not unclean; it is but a scab. There are sad spots which may bee the spots of Gods people: but they stand at a stay.

2. There was a case wherein if one had a perfect Leprosie that covered all his flesh, yet if it turned white, he was pronounced clean, ver. 13.

3 If no raw flesh did appear, though hee were covered with Leprosie, he was also clean, otherwise not. Godly men may have been all covered with foule sins before Conversion, but they are turued white by Repentance: They fall after Conversion into some grosse sin; it is a scab, it spreads not: Or they are covered with a world of infirmities, but there is no raw or proud flesh to be seen; these are clean.

There are three things I have alway judg∣ed hard to define.

1. How far an Hypocrite may go in a way of Duty, profession, and in that is good, and yet perish.

2 How far a child of God may go in a way of sin, and yet be safe.

3 How low a child of God may fall in point of Grace, yet be safe. The maximum quod sic of an Hypocrite, and the minimum quod sic of a Saint, are hard to deter∣mine.

If you look upon the Apostle in the se∣venth to the Romans; you may see to what sins a renewed Christian is subject, yet do

they not destroy Sanctification, nor in the least prejudice Justification, or prevent Sal∣vation. Though such a one look upon him∣self in such case as carnal, The Law is spiritu∣al, I am carnal. (Denominatione sumptâ à potentiori parte.) There is much of the old Moon we say oftentimes, seen in the new changed Moon; and too much of the old man in the new heart. Eight sins there you find which may stand with true (not perfect) Sanctification: Perfect (if not certain) Ju∣stification; Certaine and assured Salva∣tion.

1 The sin that a poor soul is sold under, ver. 14. The wicked sells himself to work wickedness, as Ahab; or gives himself over, or yeilds himself servant to unrighteousnesse. The godly is passive onely, not consenting. Sold by an unnatural father, as Joseph by his brethren; Samson by his wife in his bo∣som: He was bought and sold betweene the Dalilah in his bosom within, and the Phi∣listims at the door. She could not have hurt him without their force, nor their force without her Treason. So is the soul betrayed by Corruption to Temptation, and by Temp∣tation to Corruption. When Corruption stirs within, if Temptation be kept off, there is lesse hurt done; when Temptation comes on, if Corruption be kept in, there is no hurt at all; but when a poor soul comes into this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where these two Seas meet, there is a miserable shipwrack, yet upon the

broken planks of repentance and a broken heart he comes safe to Land.

2 Sin not known is not the sin unto death, ver. 15. What I do, I allow not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know not; viz. with approbation. Sin ap∣proved, known, consented to, is that which destroyes. The Law did appoint Sacrifices to take away sins of ignorance, none for him that did sin presumptuously. If we sin wil∣fully after we have received the knowledge of the Truth, there remaineth no more Sacrifice for sin.

3 Where the sin is hated, the sinner is lo∣ved. What I hate, that I do. No wicked man hates sin, he may leave, but not loath it; he may fear or forbare, he cannot hate sin. Where sin is loathed, the person is loved; where sin loved, the person loathed. All the godly loath sin, and themselves for it.

4 Where sin is disclaimed (not excused or defended, but) protested against, that sin damns not. It is not I, ver. 17. and 20. h. e. not my whole I, not my better I: for I con∣sent to the Law that forbids it. I joyne not with sin against the Law, but with the Law against my sin. I delight in the Law as touch∣ing my inner man. The Law and I are all one, but sin and I are two. With the wick∣ed it is otherwise; they delight in sin in the inner man, dislike the Law; they wish there were no Law, the godly wish there were no sin.

5 Sin only remaining damnes not, sin raigning is the damning sin: Not I, but sin that dwells in me. Sin dwels in the godly, but raignes only in the wicked, To the one it i•• as a busie mate, or troublesome inmate, that cannot be got out of doors, which is a conti∣nual dropping, and causeth continual disqui∣et and wrangling. To the other, sin is in the Throne, or in quiet possession, as Master in the house. The Amalakites and Israelites are together in the Valley fighting, sometime the one, somtimes the other prevailing. God left the Canaanites to try his people, and to learne them War. He would not destroy them totally, that the wild Beasts should not rise up against his people. Better a thorn in the flesh, and a Messenger of Satan buffet∣ting thee to keep thee humble, then a revela∣tion, and a rapture into heaven to puff thee up.

6 Sin mourned under never damnes, but gloried in ever damnes. Oh wretched man that I am, saith the godly soul. Pain could never make Paul cry Oh, nor miserable that I am, who shall deliver this body from death ▪ But Oh wretched man that I am, who shall deliver this soul from this body of death! He that could glory in all infirmities and distres∣ses, could not glory but mourne under sin.

7. Sin resisted, though it over-power the soul and prevail at present, leading into cap∣tivity, damns not. I find a Law in my mem∣bers

warring against the law of my mind, and leading me into captivity, into the law of sin. Samson was a Captive to the Philistims, but his heart was the same, he hated them as much, waited and prayed for new strength to be revenged, and dyed in the quarrel. The Christian Combat is like that of Joab, a hard charge, the battle before and behind; and we herein in the same distress that the old Britaines when the Romans had drawen oway their Forces to protect them against the Picts, they sent to Aetius the Prefect, crying out, The barbarous enemy beats us to the Sea, and the Sea beats us back to the ene∣my, between these two kinds of deaths, we are either murthered or drowned. The Christian is often in like extremities; the fear, pit, and snare are before him; the Lion, Bear and Serpent. He no sooner escapes the fear of the worlds pollution, but he falls into the snare of Satans Temptation; and if he escape that, he fals into the pit of bosome corruption. Between these two he is like to be either murdered or drowned. Or as Amos hath it. He that flyeth from the devouring Lion, the worlds raging persecution, meets with a more savage Bear, Satans devouring Temptation; and flying both, is in his own house bitten by the Serpent in the wall. Between Corrupti∣on and Temptation he is hard put to it, oft foiled and captived, yet fetcht off safe at last. Here is nothing but death before him, yet death without damnation. One while he

saith, sin betrayed and deceived me, and thereby slew me: another time saith, sin revived, temptation revived, and I dyed. Yet all this dying is but the dying to sin, and the death of sin, not that death in sin.

8 Where sin is as death, it brings not death. It is mortuum, not mortiferum: Where sin lives the soul must dye. If Agag be spared, Saul shall not be spared. Who shall deliver mee from the body of this death!

I may add a few other Notes from other Scriptures.

1 Sin whereby the heart is broken hinders not Salvation, but sin whereby the heart is hardned. Pharaoh and Magus had hearts hardned by sin, Peters was broken with his.

2 Sin fallen into when one is overtaken, damns not, sin continued in is that which damns. David fel, Saul and Jeroboam lay in their sin.

3 Sins of infirmity and inadvertency damne not; such was Noahs. Sins of deli∣beration destroy Salvation. There was a Ci∣ty of Refuge for him that slew a man unwit∣tingly, and a pardon of course, but wilful Murder had no benefit of Sanctuary. Christ will be no City of Refuge to him whose pre∣sumption of pardon is his provocation to sin.

4 Sin against resolution destroyes not Sal∣vation, Such was Peters denyal of his Ma∣ster,

into which he fell through too much fear; sin resolved upon damnes: Such was Judas his betraying his Master, which he had long plotted, and had watched for an oppor∣tunity to effect.

5 Sin confessed and discovered, is ever covered and remitted: sin covered and concea∣led shall be proclaimed on the house top. He that hideth his sin shall not prosper; Hee that confesseth and forsaketh, findeth mercy.

6 Sin repented of never damns; sin not re∣pented of ever damns. Take the two thieves for an example: the one dyed in the presence of a Saviour, his impenitency made him un∣capable of Salvation: the other, though in the same condemnation, saved by meanes of his true, though late repentance. But up∣on this occasion of this rare (indeed sole) example of the Thief on the Crosse, we may use that Proverb, Many talk of Robin Hood who never shot in his bow; so many speak of the Thief on the Crosse, who do nothing like him. He confessed Christ a∣mong enemies, these deny, revile him a∣mong his friends. He believed in him, prayed to him, relyed on him; these do none of these. How much grace did appear in that man in so little a time! 1. Zeal for God, he rebuked the profane Thief. 2. Charity to man whom he would reclaime, Dost not thou yet fear God, being in this condemnation? as if he should say, Cast not away thy soul, there is yet hope or possibility of Salvation.

3. His repentanee manifested in that self-con∣demning and God▪ justifying expression, We suffer justly. 4. His Faith in Christ▪ whom he justified, when the world condemned him, He hath done nothing amiss. 5. His Prayer of faith, Lord remember me when thou comest into thy Kigdom. Verily there was not found so much faith in all Israel, no not among all the Apostles who forsook him and fled. I may call his faith, a faith of Miracles, as well as his Conversion a mira∣culous Conversion.

7 Sin forsaken never, sin not forsaken e∣ver damns. When Manasseh and the Pro∣digal returned, they found the gate of Mercy open to entertain them. Cast away your Transgressions, and you shall not be cast away. Electio aut dilectio peccati re∣probatio peccatoris. It is that Reprobate sin, that reprobates soules. But sin reproba∣ted and rejected, the soul is elected and beloved.

But to return from this Digression, we shal proceed to a fourth Point.

Notes

• Observat.
• Psalm 44. 8
• Psalm 76. 12
• Deut. 28 58
• Gen. 32. 11. 2 Chron. 20. 3
• Prov. 14. 16
• Matth. 8. 26
• Acts 2. 5 and 8. 2
• Psal. 119. 12••
• Job 31. 23▪
• Deut. 9. 19
• 2 Cor. 5. 11 Heb. 10. 31 and 12, 29
• Eccles. 9. 2 Job 1. 1
• 1 John 4. 18
• 2 Tim. 1. 7
• Isai, 11. 2
• Malachi 1. •• Lev. 19. 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eph. 5. 33
• Deut. 28. 98
• Reas. 1.
• Psalm 111. 10
• Rom. 8. 15- John 16. 8
• Matth. 8. 25.
• Jonah 1. 6
• 1 Sam. 6. 7, 8
• Kings 6. 27
• Joshuah 10. 6
• Psalm 119. 49
• 1 Sam. 20. 8, 9
• 1 Sam. 22. 23
• Sinon curarem non orarem; si non timerem, non crederem. Reas. 2.
• Jonah 1. 9
• Gen. 47. 19
• Job 28. 28
• Jer. 32▪ 40
• Reas. 3
• Applicat.
• Hebrews 2. 13
• Romans 11. 32
• Zachary 9. 12 11▪ 7
• Hab. 3. 16, 17
• Prover▪ 14. 32
• 2 Sam. 15. 3
• Hab. 2
• Psal. 147. 10. 11
• Isaiah 57. 25 and 66. 2
• Bern
• Malachi 3. 2, 3
• Revel. 1. 7
• 1 Sam. 14. 4
• 1 Kin. 19. 11, 12
• Genesis 15
• Acts 10. 2
• Phil. 2. 12
• Hebrews 11. 7
• Psalm 147. 11
• Isaiah 50. 10
• Ephesians 6, 4
• Malachi 3. 17
• Psalm 10. 17 Prov. 19. 22
• Psalm 6. 8 56. 8
• 1 Sam. 1. 15
• Luke 18. 13 7. 37
• Matth. 18. 14
• 1 Kings 7. 26, 38
• 2 Tim. 2. 20
• Ephesians 3. 8
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 1 Cor▪ 15. 8
• 2 Cor▪ 12. 11
• Exod. 34. 29
• 2 Sam. 11. 14
• Judges 11. 35
• 2 Peter 2. 3
• Isaiah 29. 8
• Genesis 40
• Romans 3
• Matth. 18. 24
• Ezek. 33. 11
• Tertia pars grani filum 130 pedum circum∣ambit, in folia adeo tenuia tranfit, ut auri uncia plusquam decem jugera terrae tegere posset. Cardan.
• James 5. 11
• 1 Peter 3. 6 Gen. 11. 12, 15
• Id agit tota Scriptura ut Deus misericors esse credatur. Luther.
• Isaiah 1. 18
• Isaiah 40. 27
• Luke 7. 50 and 8. 48
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pauca vel parva; inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. parva fide. Rev. 2. 14. 20 Cant. 4. 7 Matthew 8. 10
• Rom. 12. 3 Ephesians 4. 7
• Surgunt inde∣cti & rapiune regnum coelo∣rum. Aug.
• 1 Cor. 1. 8. 5. 20
• Tertullian.
• Numb. 12. 3 10. 2
• Job 12. 2
• Job 15. 8, 9
• Job 42. 8
• Luke 18. 14
• Bona turbata, mala pacata.
• James 1. 12
• Amat proditū, odit proditorem & proditionem.
• Daniel 2
• 1 Kings 14. 30
• Lev. 13. 56
• Romans 7. 14 Ephesians 4. 19 Romans 6
• Acts 27. 41
• Numb. 25. 30 Hebr. 10, 26
• Ezekiel 36. 31
• Verse 16
• Verse 22
• Romans 7. 17
• Exodus 17
• Deut. 7. 22
• 2 Cor. 12. 7
• 2 Cor. 11. 30 12. 19
• Verse 23
• 2 Sam. 10. ••
• Isai. 24. 17, 18 Amos 5. 19 2 Peter 2. 20
• Romans 7. 11 and 7. 9 and 6. 11
• Gen. 9. 21.
• Deut. 19. 4, 11
• Proverbs 28 1 John 1