Religion our true interest, or, Practical notes upon the third chapter of Malachy the sixteen, seventeen and eighteen verses : seasonable for the times / by Thomas Watson ...

PRACTICAL NOTES UPON MALACH. III. Ver. 16, 17, &c.

Then they that feared the Lord spake often one to another, and the Lord hearkned and heard it, and a book of remem∣brance was written before him for them that feared the Lord, and that thought upon his Name. And they shall be mine (saith the Lord of Hosts) in that day when I make up my Iewels, and I will spare them as a man spareth his own Son that serveth him, &c.

CHAP. 1. Shewing, that Christians should hold fast their Integrity in times of defection.

THE Scripture of Truth * 1.1, is the Ground of Faith. This Por∣tion of Scripture which now presents it self to our view, hath its Sacred Elegancies, and is all glorious

within. It was composed by Malachy, whose name imports Messenger * 1.2; he came upon an Ambassage from the God of Heaven. This Prophet was so famous, that Origen and others (though injudiciously) supposed him to be an Angel. He lived after the build∣ing of the second Temple, and was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contemporary with Haggai, and Zechariah † 1.3.

This blessed Prophet did lift up his voice like a Trumpet, and tell the Jewish Nation of their sins; and he was the last Trumpet that sounded in the Old Testament. In the words of the Text are these parts.

• I. A Character of the Godly.
  • 1. In General, they were Fearers of God; they that feared the Lord.
  • 2. In Special:
    • (1) They spake often one to another.
    • (2) They thought upon Gods Name.
• II. The Good Effects of their Piety.
  • 1. The Lord regarded it; he heark∣ned and heard.
  • 2. He recorded it; a book of re∣membrance was written.
  • 3. He rewarded it; and this re∣ward consisted in three things.
    • (1) Gods owning them; they shall be mine.
    • ...

• ...
  • ...
    • (2) Gods Honouring them; in that day when I make up my Iewels.
    • (3) Gods Sparing them. I will spare them as a man spareth his own Son that serveth him.

Before I come to the several parts distinctly, here is a connexive particle stands in the front of the Text which may not be omitted, namely, the word Then.

Then they that feared the Lord, &c. Then, that is, after Israels return from the Babylonish Captivity; then, when the major part of the people grew cor∣rupt, and came worse out of the Fur∣nace than they went in, vers. 13, 14 * 1.4 in this bad juncture of time, then they that feared the Lord spake often one to another. Hence observe,

That the Profaneness of the times should not slacken but highthen our zeal.* 1.5 The looser others are, the stricter we should be. In those degenerate times when men were arrived at the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and highth of Impudence, and durst speak Treason against Heaven; then they that feared the Lord spake often one to another. When others were Plaintiffs these were Defendants; when

others spake against God, these spake for God.

In Noah's dayes all Flesh had corrupt∣ed it self, (the old World was drowned in sin before it was drowned in water:) now at this time, Noah was perfect in his Generation, and Noah walked with God, Gen. 6.9. He was the Phoenix of his age. Athanasius stood up in the defence of the Truth, when the World was turned Arrian * 1.6. The more outra∣gious others are in Sin, the more cou∣ragious we should be for Truth. When the Atheists said, 'tis Vain to serve God, Then they that feared the Lord spake often one to another.

* 1.7Why should we be holiest in evil Times.

* 1.81. Because of the divine Injunction. God chargeth us to be singular, Mat. 5.47. to be circumspect, Eph. 5.15. to be separate from Idolaters, 2 Cor. 6.17. to shine as Lights in the World, Philip. 2.15. He forbids us to symbolize with Sinners, or doe as they doe: the way to Hell is a beaten road, the Lord calls to us to turn out of the road, Exod. 23.2. Thou shalt not follow a multitude to do evil * 1.9. This is reason enough to keep our selves pure in a time of common

Infection. As Gods Word is our Rule, so his Will is our Warrant.

2. To be holiest in evil times is an Indication of the truth of Grace. To profess Religion when the times favour it, is no Great matter. Who almost will not court the Queen of the Gospel when she is hung with Jewels? but to own the wayes of God when they are decried and maligned, to love a perse∣cuted truth, this evidenceth a vital Prin∣ciple of Goodness. Dead Fish swim down the stream, living Fish swim against it. To swim against the com∣mon stream of evil shews Grace to be alive. The Prophet Elias continuing zealous for the Lord of Hosts, when they had digged down Gods Altars, 1 King. 19.10. shewed his heart and lips had been touched with a Coal from the Altar.

1 Vse. See hence how unworthy they are of the Name of Christians who use sinful complyance, and cut the Gar∣ment of their Religion according to the Mode and fashion of the times. They consult not what is best, but what is safest * 1.10. Complying spirits can truckle to the humours of others; they can

bow either to the East or to the Host; they prefer a whole Skin before a pure Conscience. They can with the Planet Mercury vary their motion; they can as the Mariner shift their Sail with every wind: and as the Mungril Israe∣lites speak the Language of Canaan and Ashdod. These are like the Samaritans of whom Iosephus saith, when the Jews flourished they pretended to be a-kin to them, and come of the tribe of Ephra∣im and Manasseh, but when the Jews were persecuted, they disclaimed Kin∣dred with them. The old Serpent hath taught men crooked windings, and to be for that Religion not which hath truth on its side, but power.

2 Vse. Let us keep up the vigour of our zeal in times of degeneracy. We should by an holy Antiperistasis burn hotter in a frozen age. We live in the dregs of time; Sin is grown com∣mon and impudent: 'Tis excellent to walk Antipodes to the World. Rom. 12.2. Let us be as Lillies and Roses among the Briars. Sin is never the better because it is in fashion, nor will this plea hold at the last day, that we did as the most. God will say, Seeing

you sinned with the Multitude, you shall go to Hell with the Multitude. O let us keep pure among dregs; let us be like Fish that retain their freshness in salt waters; and as that Lamp which shined in the smoaking Furnace, Gen. 15.17.

Consider, 1. To be holy in times of General defection is that which God is Greatly pleased with. The Lord was much taken with the holy conferences and dialogues of these Saints in the Text. When others were inveighing against the Deity, that there should be a parcel of holy Souls speaking of Glo∣ry and the Life to come, their words were Musick in Gods ears.

2. To keep up a spirit of Holiness in an adulterous Generation, is a Chri∣stians honour. This was the glory of the Church of Pergamus, that she held fast Christs Name, even where Satans seat was, Rev. 2.13. The Impiety of the times is a Foyl to set off Grace the more, and make it cast a greater lustre. Then a Christian is most lovely, when he is (as Ambrose saith) like the Cy∣presse, which keeps its Viridity and freshness in the Winter season. Psalm 37.37. Mark the perfect man, and behold

the Vpright: An upright man is always worth beholding, but then he is most to be admired when like a bright Star he Shines in the dark, and having lost all, holds fast his integrity.

3. To be Good in a prosligate Age, doth much animate weak beginners; it Strengthens feeble knees, Isa. 35.3. And shores up those Temples of the Ho∣ly Ghost which are ready to fall. One mans Zeal is a Torch for others to light at. How did the Constancy of the Martyrs inflame the love of many to the Truth! Though only Christs blood doth Save, yet the blood of Martyrs may strengthen. St. Paul's Prison Chain, made Converts in Nero's Court, two of which were afterwards Martyrs as History relates. Mr. Bradford's holy advice and example so confirmed Bi∣shop Farrar that he would not touch with the Roman Pollution. * 1.11

4. How sad will it be for Christians to fall off from their former Profession, and espouse a novel Religion. Iulian Bathed himself in the blood of Beasts Offered in Sacrifice to the Heathen Gods, and so as much as in him lay wash'd off his former Baptism. In the

time of Iulius Cesar this Prodigy hap∣pened, after a plentiful Vintage there were wild Grapes appeared upon their Vines, which was looked upon as Omi∣nous. When men seemed to bring forth the Fruits of Righteousness, and af∣terwards bring forth the Wild Grapes of Impiety, it is a sad Omen and Prog∣nostick of their Ruine, 2 Pet. 2.21. For it had been better for them not to have known the way of Righteousness, than af∣ter they have known it to turn from the Holy Commandment. Let all this make us maintain the power of Holiness in the worst Times: Though others won∣der we do not sin after the rate that they do, yet, remember, it is better to go to Heaven with a few, than to Hell in the Crowd.

How may we keep up the briskness and fervour of Grace in times of Apo∣stacy.* 1.12

1. Let us beware of having our hearts too much linked to the World.* 1.13 The World damps zeal, as Earth chokes the fire. We are bid to love our Enemies; but the World is such an Enemy as we must not love, 1 Iohn 2.15. Love not the World. The World bewitcheth with

her Blandishments, and kills with her silver Darts. He who is a Demas, will be a Iudas; a lover of the World, will for a piece of Money betray a good Cause, and make Shipwrack of a good Conscience.

2. Let us be Voluntiers in Religion; that is, Choose God's service, Psal. 119.30. I have chosen the way of truth. It is one thing to be good out of Design, and another thing to be good out of Choice. Hypocrites are good only out of world∣ly design, they embrace the Gospel for secular advantage, and these will in time fall away. The Chelidonian Stone keeps its Vertue no longer than it is in∣closed in Gold, take it out of the Gold, and it loseth its vertue. False Hearts are good no longer than they are in∣closed in golden Prosperity, take them out of the Gold, and they lose all their seeming Goodness: But if we would retain our Sanctity in Back∣sliding times we must serve God pure∣ly out of Choice. He who is good out of Choice loves holiness for its beauty, and adheres to the Gospel, when all the Jewels of preferment are pulled off.

3. Let us be inlaid with sincerity. If a piece of Timber begin to bend, it is because it is not sound. Why do any bend and comply against their Conscience, but because their hearts are not sound, Psal. 78.37. Their hearts were not right with him, neither were they sted∣fast. Sincerity causeth stability. When the Apostle exhorts to stand fast in the evil day, among the rest of the Chri∣stian armour, he bids them put on the Girdle of truth, Ephes. 6.19. Stand fast therefore, having your loins Girt about with truth. The Girdle of Truth is nothing else but sincerity.

4. Let us get love to Christ. Love is an holy transport, it fires the affecti∣ons, steels the Courage, carries a Chri∣stian above the love of life, and the fear of death, Cant. 8.7. Many wa∣ters cannot quench Love: Love made Christ suffer for us. If any one ask what Christ died off; it may be an∣swered, he died of Love. If we love Christ, we will own him in the worst times, and be like that Virgin Basil speaks of, who not accepting deliverance up∣on sinful terms, cried out, Let Life and Money go, welcome Christ.

5. If we would keep up the sprightly Vigour of Grace in evil times, let us harden our Hearts against the taunts and reproaches of the wicked. David was the Song of the Drunkards, Psal. 69.12. A Christian is never the worse for reproach. The Stars are not the less Glorious though they have ugly names given them, the Bear, the Dra∣gon, &c. Reproaches are but Assulae Cru∣cis, the Chips of the Cross. How will he endure the Stake, who cannot bear a Scoff? * 1.14 Reproaches for Christ, are Ensigns of Honour, Badges of Adop∣tion, 1 Pet. 4.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.15 Let Christians bind these as a Crown about their Head. Better have men reproach you for being good, than have God Damn you for being wicked. Be not laughed out of your Religion: If a Lame man laugh at you for going up∣right, will you therefore halt?

6. If we would keep up the Vigour of devotion in a General Epilepsy, let us beg of God confirming Grace. Ha∣bitual Grace may flag; Peter had habi∣tual Grace, yet was foyled; he lost a single Battel, though not the Victory. We need exciting, assisting, corrobora∣ting

Grace; not onely Grace in us, but Grace with us, 1 Cor. 15.10. Auxilia∣ry Grace (which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fresh gale of the Spirit) will carry us un∣dauntedly through the Worlds bluster∣ing storms. Thus shall we be able to keep up our Heroick zeal in corrupt times, and be as Mount Zion which cannot be moved.

CHAP. II. Shewing the Character in general of the Godly, and what the Fear of God is.

1. HAving done with the frontis∣piece of the Text, I begin (1) with the Character in General of the Godly, they are Fearers of God, they that feared the Lord.

What Fear is meant here?* 1.16

1. Negatively;* 1.17 It is not meant (1) of a natural Fear, which is a tremor or palpitation of Heart, occasioned by the approach of some imminent danger, * 1.18 Eccles. 12.5. Fears shall be in the way.

2. It is not meant of a sinful Fear, which is twofold.

1. A Superstitious Fear: An Hare cros∣sing the way, is by some more dread∣ed than an Harlot lying in the Bed.

2. A Carnal fear * 1.19; this is the Ague of the Soul which sets it a shaking. He who is timorous will be treacherous; he will decoy his friend, and deny his God. Three times in one Chapter Christ cau∣tions us against the fear of Men, Mat. 10. Vers. 26, 28, 31. Aristotle saith the reason why the Camelion turns into so many colours, is through excessive fear: Fear makes men change their Religion as the Camelion doth her Colours.

1. Carnal Fear is discruciating, 1 Ioh. 4.18. Fear hath torment in it; the Greek word for Torment, * 1.20 is sommetimes put for Hell, Mat. 25.46. Fear hath Hell in it.

2. It is Pernitious. 1. It Indisposeth for Duty. The Disciples under the power of Fear, were fitter to Fly than to Pray, Mat. 26.56.

2. It puts men upon indirect means to Save themselves, Prov. 26.25. The Fear of man bringeth a Snare; what made Peter deny Christ, and Origen sprinkle

incense before the Idol, but fear?

2. Positively; the Fear meant in the Text is a Divine Fear, which is the reverencing and adoring Gods Holiness, and setting our selves al∣ways under his Sacred inspection. The infinite distance between God and us causeth this Fear. When Gods Glory began to shine out upon the Mount, Moses said, I exceedingly fear and quake, Heb. 12.21. Such as approach Gods presence with light feathery Hearts, and Worship him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a rude careless manner, have none of this fear. In the words are two parts.

• 1. The Act, Fear.
• 2. The Object, the Lord.

They that feared the Lord: The fear of God is the Summe of all Religion, Eccles. 12.13. Fear is the leading Grace, the first seed God sows in the Heart. When a Christian can say little of Faith, and perhaps nothing of Assurance, yet he dares not deny but he fears God. * 1.21 God is so Great that he is afraid of dis∣pleasing him, and so Good that he is afraid of losing him.

It is an indispensible Duty incum∣bent on Christians to be Fearers of God.* 1.22

Eccles. 5.7. Fear thou God. Deut. 28.58. That thou maist fear this Glorious and fearful name the Lord thy God. This goes to the very constituting of a Saint. One can no more act as a Christian without Fear, than he can act as a man without reason. This Holy Fear is the fixed temper and Complexion of the Soul; This Fear is not Servile but Filial; there is difference between Fear∣ing God, and being afraid of God; the Godly fear God as a Child doth his Father, the wicked are afraid of God as the Prisoner is of the Judge. This di∣vine Fear will appear admirable, if you consider how it is mixed and interwoven with several of the Graces.

1. The Fear of God is mixed with Love, Psal. 145.19, 20. The Chast Spouse fears to displease her Husband because she loves him: There's a ne∣cessity that fear and love should be in conjunction. Love is as the Sails to swiften the Souls motion, and Fear as the Ballast to keep it steady in Reli∣gion: Love will be apt to grow wanton unless it be poised with fear.

2. The Fear of God is mixed with Faith, Hebr. 11.7. By Faith Noah

moved with fear, &c. When the Soul looks either to Gods Holiness, or it's own sinfulness, it fears, but it is a fear mixed with faith in Christs merits; the Soul doth tremble yet trust. Like a Ship which lies at Anchor, though it shakes with the wind, yet it is fixed at Anchor. God in Great wisdom coupleth these two graces of Faith and Fear. Fear preserves serious∣ness, faith preserves chearfulness. Fear is as Lead to the Net to keep a Chri∣stian from floating in presumption, and Faith is as Cork to the Net to keep him from sinking in despair.

3. The Fear of God is mixed with Prudence: he who fears God hath the Serpents eye in the Doves head. He foresees and avoids those Rocks which others run upon. Prov. 22.3. Though divine Fear doth not make a Person Cowardly, it makes him Cau∣tions.

4. The Fear of God is mixed with Hope. Psalm 33.18. The eye of the Lord is on them that fear him, that hope in his mercy. One would think Fear should destroy Hope, but it cherisheth it. Fear is to Hope as the

Oil to the Lamp, it keeps it burning: the more we fear Gods Justice, the more we may hope in his Mercy. In∣deed such as have no Fear of God do sometimes hope, but it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Good hope through Grace, 2 Thessa. 2.16. Sinners pretend to have the helmet of Hope, 1 Thes. 5.8. but want the breast-plate of Righteousness, Ephes. 6.14.

5. The Fear of God is mixed with Industry, Heb. 11.7. Noah moved with fear prepared an ark. There is 1. A fear of diffidence, which represents God as a severe Judge, this takes the Soul off from duty * 1.23. 2. A fear of diligence; a Christian fears and prayes, fears and repents. Fear quickens Industry. The Spouse fearing lest the Bridegroom should come before she is dressed, hastens and puts on her Jewels, that she may be ready to meet him. Fear causeth a watchful eye, and a work∣ing hand. Fear banisheth sloth out of it's Diocese. The Greatest labour in Religion (saith Holy Fear) is far less than the least pain the damned feel in Hell: no Greater Spur in the Heavenly race than fear.

CHAP. III. Cogent Reasons enforcing the Fear of God.

THe Reasons enforcing this Holy Fear are, 1. Because Gods eye is alwayes upon us. He who is under the eye of his earthly Prince, will be carefull of doing any thing that should offend him. Iob 31.4. Doth not he see my wayes, and count all my Steps? God sees in the dark. Psalm 139.12. The darkness hideth not from thee. The night is no Curtain, the clouds are no Canopy to hinder or intercept Gods sight. He sees the Heart. A Judge can judge of the fact, but God judgeth of the Heart. Ier. 17.10. He is like Ezekiels wheels, full of eyes, Ezek. 10.12. and as Cyril saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all Eye. Should not this make us walk with fear and circumspection? we can∣not sin but our Judge looks on.

2. God interprets our not fearing him a slighting of him. As not to praise

God, is to wrong him; so not to fear God, is to sleight him. Of all things a person can least endure to be sleighted. Psalm 10.13. Wherefore doth the wic∣ked contemn God * 1.24? For a worm to sleight it's Maker causeth the fury to rise up in Gods face. Ezek. 38.18.

3. God hath power to destroy us. Mat. 10.28. Fear him who hath power to destroy both Soul and Body in Hell. God can look us into our Grave, and with a breath blow us into Hell, and shall we not fear him? Is it easie to wrestle with flames? Psalm 90.11. Who knoweth the Power of his anger? What engines or buckets can quench the infernal fire? We are apt to fear men who have power in their hand to hurt us; what is their power to Gods? They threaten a Prison, God threatens Hell. They threaten our Life, God threa∣tens our Soul, and shall we not tremble before him * 1.25? O dreadful, when the great Fountains of Gods wrath shall be bro∣ken up, and all his Bitter Vials pour∣ed out! Ezek. 22.14. Can thy heart endure, or can thy hands be strong in the day that I shall deal with thee?

But are not we bid to serve God without Fear?* 1.26 Luke 1.74.

We must not Fear God with such a fear as the wicked do;* 1.27 they fear him as a Turkish Slave doth his Pate∣roon; they fear him so as they hate him and wish there were no God * 1.28. We must not serve God with this hellish fear, but we must serve him with an in∣genuous fear sweetned with love.

CHAP. IV. Containing a practical Improvement of the Proposition.

IT confutes the Papists,* 1.29 who hold that a Christian cannot have Assu∣rance, because he is to serve God with fea••. Assurance and Fear are diversa but not Opposita, different but not con∣trary. A Child may have assurance of his Fathers love, yet hath a fear of offend∣ing him. Who more fearful of Sin than St. Paul? 1 Cor. 9.27. Yet who had more assurance? Galat. 2.20. Who Loved me, and Gave himself for me. Faith procures assurance * 1.30, fear pre∣serves it.

* 1.31Is it a duty to Fear God, what stran∣gers then are they to Religion, who are void of this Holy Fear? The Godly fear and sin not, the wicked sin and fear not. They are like the Leviathan, who is made without Fear, Iob 41.33. Want of the fear of God is the innate Cause of all Wickedness, Rom. 3.14. Whose mouth is full of Cursing and bit∣terness, their feet are swift to shed blood. Whence was this? vers. 18. There is no fear of God before their eyes: Abra∣ham surmized the men of Gerar would stick at no Sin; why so? Gen. 20.11. I thought surely the fear of God is not in this place. The Judge in the Gospel is called an unjust Iudge, Luke 18.6. And no wonder, for vers. 2. he feared not God. There must needs be an ex∣cess of Sin where there wants the Fear of God to restrain it. The wa∣ter must needs Overflow where there are no banks to keep it out. We live in a Godless age; durst men Sin at that rate as they do, if the fear of God were regent in their hearts? durst they swear, be unclean, use False weights, bear false witness, hate pu∣rity, deride Gods signs in the Hea∣ven,

Forge Plots, Persecute Christs body, if they had the fear of God be∣fore their eyes? these men proclaim to the World that they are Atheists; they believe not the Immortality of the Soul. They are worse than bru∣tish, a Beast fears the fire, these fear not Hell Fire. They are worse than Devils, for they believe and tremble, Jam. 2.19.

Let us bewail the want of the Fear of God.—Terras Astraea reliquit.* 1.32

Whence is it so few fear God?* 1.33

1. Because they have not the know∣ledge of God. * 1.34 Prov. 1.24.* 1.35 They ha∣ted knowledge, and did not choose the fear of the Lord: did men know God in his immense glory, they would be swallowed up with divine amazement. When the Prophet Isaiah had a glimpse of Gods Glory, he was stricken with holy consternation. Isaiah 6.5. Wo is me, I am undone, for mine eyes have seen the King the Lord of Hosts. But the Ignorance of God banisheth fear.

2. Men fear not God because they presume of his Mercy. God is mer∣ciful, and they doubt not of the Ver∣tue of this soveraign Balm. But who

is Gods mercy for? Luke 1.50. His mercy is on them that fear him. Such as fear not Gods Justice, shall not tast his Mercy.

Let this be for a Lamentation, that the fear of God is so vanished. Where almost is it to be found? Some fear shame, others fear danger, but where is he who fears a Deity? Diogenes came into a full Market with a Can∣dle and Lanthorn; they asked him what he sought? saith he, Hominem quaero, I seek a man; that is, a wise man. So in the Crowd of people we may go and seek a man fearing God.

And not only among the Commo∣nalty, but even among Professors how sew fear God in truth! Profession is often made a Mantle to cover sin. Absalom palliated his Treason with a Religious Vow. 2 Sam. 15.7. The Pharisees made long Prayer a preface to Oppression, Mat. 23.14. This is sor∣did, to carry on wicked designs sub¦larva Pictatis, under a pretext of Pie∣ty. The Snow covers many a dung-hill. A snovvy vvhite Profession co∣vers many a foul heart. The sins of

Professors are more odious. Thistles are bad in a Field, but vvorse in a Garden. The sins of the vvicked an∣ger God, but the sins of Professors Grieve him.

It reproves Iovial Sinners,* 1.36 vvho are so far from fearing God, that they spend their time in mirth and vvanton∣ness. Luke 17.27. They did eat, they drank, they married, till the flood came and de∣stroyed them all. There is a place in Af∣frica called Tombutium, where the Inha∣bitants spend all the day in piping and dancing. What sensual effeminate lives do the Gallants of our age live! They spend their Life in a Frolick. As if God had made them to be like the Leviathan who plays in the Sea. Job 21.13. They take the Timbrel and Harp, and rejoyce at the sound of the Or∣gan. They ride to Hell upon the back of Pleasure, and go merrily to damnation.

Though the Times are sad, they have no fear in regard of the publique: Doth not God call us to trembling? our sins are the fiery Comets that pre∣sage evil. May not we fear the Glory is departing? may not we fear the

death of Religion before the birth of Reformation? May not we fear some portentous calamity should bring up the rear of former Judgments? and (as the Prophet Ezekiel saith,) Should me then make-mirth? Ezek. 21.10 * 1.37. But Jovial spirits have banished the fear of God. Amos 6.4, 5. That lye upon beds of Ivory, and stretch them∣selves upon their couches, that drink wine in Bowls, and anoint themselves with the chief Oyntments. Sinners whose hearts are hardned with soft pleasures, let them have their lusts, and fare∣well Christ and his Gospel. Iude 12. Feeding themselves without fear. But they Forget death will bring in the reckoning, and they must pay the reckoning in Hell. The Great Turk when he intends the death of any of his Bashaws, invites them to a Sump∣tuous Feast, and then causeth them to be taken away from the Table and strangled: so Satan Gluts men with sinful pastimes and delights, and then strangles them. Foolish Gallants are like the Fish that swim pleasantly through the Silver streams of Iordan, till at last they fall into the dead Sea * 1.38.

It reproves secure Sinners who have no Fear of God. Like Laish of old,* 1.39 Iudg. 18.27. A people quiet and secure. Those who are least safe, are most confident. Se∣curity casts men into a deep Sleep. Birds that build and roost in Steeples, being used to the continual ringing of Bells, the noise doth not at all disquiet them. So Sinners who have been long used to the sound of Aarons Bells, though ever and anon they have a peal rung out against their sins, yet being used to it, they are not startled. A secure sinner is Known thus:

1. He lives as bad as the worst, yet hopes to be saved as well as the best. He doth bless himself, saying, I shall have peace, though I walk in the imagination of my heart, Deut. 29.19. As if a man should drink Poison, yet not doubt but he shall have his health. A secure sinner lies in Delilahs lap, yet hopes to be in Abrahams bosom.

2. A secure sinner thinks all is well, because all is in peace. He hears others speak of a Spirit of bondage, and the terrors they have felt for sin, he thanks God he never Knew what Trouble of spirit meant; he thinks his

Conscience is Good, because it is quiet. When the Devil keeps the Palace all is in peace, Luke 11.21. The Phi∣losopher saith, one Great sign of an Earthquake is excessive Calmness of the Air: ungrounded peace doth pre∣sage an Earthquake in the conscience.

3. A secure sinner is careless about the main Chance.* 1.40 The Soul is the princely part, which is crowned with reason; it is a glass of the▪ Trinity, as Plato calls it. A secure sinner pro∣vides for his Body, but neglects his Soul; like one that waters his Flow∣ers, but never minds his Jewels. Be∣hold here a secure person, who is in a spiritual Lethargy; he hath no sence of the life to come, he is destitute of the fear of God.

It reproves Scoffers, who are the vilest of sinners.* 1.41 2 Pet. 3.3. There shall come in the last daies Scoffers. Such were Lucian and Porphiry. These Ish∣maels jeer at holy walking, and make all Religion a Ridicule. They throw Squibs of reproach at the Saints. Quintinus scoffed at Christs Apostles. In the Massacre at Paris, the Papists cried out to the Protestants when

they murdered them, Where is now your God? what is become of all your Psalms now, and your Prayers? Some Martyrs in Prague, as they were at Sup∣per (being the next day to suffer) comforted themselves saying, That this was their last Supper upon Earth, and that to morrow they should sup with Christ in Heaven; a Great Papist flouted them, saying, Hath Christ Cooks for you in Heaven? These are Devils in the likeness of men. They are far from the fear of God: The Scorners chair stands at the mouth of Hell.

It exhorts us to get the fear of God planted in our hearts.* 1.42 Prov. 28.19. Happy is he that feareth alway * 1.43. The fear of God would influence all our actions. It would make us Good in both Tables. It would make us Holy towards God, and Righteous to∣wards men. We would be true in our Promises, just in our dealings. Mat. 7.12. That I may press you to this Holy Fear, let me shew you the dig∣nity and excellency of it.

1. The fear of God is the very Badge and Livery of a Saint. The Saints of old were men fearing God. Gen. 22.12.

Act. 10.22. 1 Kin. 18.3. Obadiah fear∣ed the Lord Greatly. Not all the Mo∣ral Vertues in their Highest elevation make a Saint, but here is his true Character, He is one that Fears God. Saint Austin said of himself, that he did knock at Heaven-gate tremibunda manu, with a trembling hand; Christ calls his Elect his sheep, John 10.27. Sheep are of a trembling nature. The Saints are tremulous, they dare not take that liberty as others do.

2. The Fear of God is a main branch of wisdom. 'Tis called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Head of wisdom, Prov. 1.7. * 1.44 Wisdom is more precious than Rubies, Prov. 3.15. No Jewel we wear, doth so adorn us as wisdom; now the fear of God is our wisdom: Iob 28.28. And unto man he said, the fear of the Lord that is wisdom * 1.45.

* 1.46Wherein is the fear of God the true wisdom?

* 1.471. The fear of God is Wisdom as it makes us careful about our spiri∣tual accounts. Wisdom lies in no∣thing more than in keeping accounts exactly. The fear of God teacheth one to examine the state of his Soul

critally. O my Soul how is it with thee? dost thou gain or lose? is thy Faith in it's Infancy, being but newly laid to the breast of a Promise? or is it Grown to some stature? how is it? doth Grace prevail or Sin? Thus the fear of God makes us wisely ballance our accounts, and see how matters stand between God and our Souls. Psalm 77.6. I commune with my own heart, and my spirit made diligent search.

2. The fear of God is Wisdom as it makes us understand divine secrets. Psalm 25.14. The secret of the Lord is with them that fear him * 1.48. He must needs be wise who is acquainted with the Arcana coeli, the secrets of Heaven. A fearer of God is acquainted with the secret of Election, 1 Thess. 1.4. of Gods love, Rev. 1.5. of the holy unction, 1 John 2.20. He knows Gods mind, 1 Cor. 2.16. We have the mind of Christ.

3. The fear of God is Wisdom as it makes us considerative. Psalm 119.59. I considered my wayes. A great part of wisdom lies in consideration. He who fears God considers how Vain the world is, therefore dares not love

it; how short Time is, therefore dares not lose it; how precious Salvation is, therefore dares not neglect it.

4. The Fear of God is Wisdom as it makes us walk wisely. Col. 4.5. Walk wisely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, towards them that are without. 1. The Fear of God makes us walk affably. Gen. 23.7. Abraham stood up and bowed himself to the Children of Heth. Piety doth not exclude Curtesie. 2. The Fear of God makes us walk inoffensively: it pre∣vents not only Scandals but Indecen∣cies. 2 Cor. 11.12. That I might cut off occasion from them that desire occasi∣on. The Veneration of a Deity cau∣seth circumcision of Heart, and circum∣spection of Life.

5. The Fear of God is Wisdom, as it preserves us from Hell: 'tis wisdom to keep out of danger; fear makes us fly from the wrath to come.

3. The Fear of God is the best Cer∣tificate to shew for Heaven. Have you knowledge? so hath Satan; have you Profession? so hath Satan, he trans∣forms himself into an Angel of light. But have you filial fear? herein you excel him. The fear of God is, though

not our Plea, yet our Evidence for Heaven.

4. There is that in God which may command fear. Iob 37.22. With God is terrible Majesty.

1. With God is Majesty.

1. There is Majesty in Gods Name, Iehovah. It comes from an Hebrew Radix * 1.49, which imports Gods abso∣lute, Eternal, and Independent being. 2. There is Majesty in Gods Looks. Iob had but a glimpse of God, and he was even swallowed up with divine amaze∣ment, Iob 42.5. Now mine Eye seeth thee, wherefore I abhorr my self. 3. There is Majesty in Gods Words, he speaks with Majesty; as when he gave the Law in thundring, insomuch that the people said, Let not God speak with us lest we dye. 4. There is Majesty in Gods Attributes; his Holiness, Power, Justice, which are the Irradiations of the divine Essence. 5. There is Ma∣jesty in Gods Works, Psalm 145.5. I will speak of the Honour and Majesty of thy wondrous works. Every Crea∣ture sets forth Gods Majesty; we may see the Majesty of God Blazing in the Sun, Twinkling in the Stars: Gods Ma∣jesty

is discernable in those two Won∣ders of nature Behemoth and Leviathan, Iob 40.18. chap. 41.19. In short, the Majesty of God is seen in humbling the Children of Pride. He turned King Nebuchadnezzar to grass, and made him Fellow-commoner with the Beasts: Doth not all this call for Fear?

2. With God is Terrible Majesty. Psalm 76.12. He is terrible to the Kings of the Earth. There is a time coming when God will be dreadful to his enemies; when Conscience is a∣wake, when Death strikes, when the last Trump sounds. And shall not we Fear this God? Ier. 5.22. Fear ye not me, saith the Lord, will ye not tremble at my presence? The Fearing Gods Ju∣stice is the way not to feel it.

And let it not seem strange to you, if I tell you, that in respect of Gods infi∣nite Majesty, there will be some of this blessed Fear in Heaven. Not a Fear that hath Torment in it, for Per∣fect love will cast out Fear. But an Holy, Sweet, Reverential fear. Though God hath so much beauty in him as shall cause love, and joy, in Heaven,

yet this beauty is mixed with so much Majesty, as shall cause a Veneration in Glorified Saints.

5. The Fear of God tends to life, Pro. 19.23. It is true, 1. In a tem∣poral sence, Prov. 10.27. The fear of the Lord prolongeth daies; in the Ori∣ginal it is, It addeth dayes * 1.50. Long life is Promised as a blessing, Psalm 91.16. With long Life will I satisfie him. The best way to come to an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Good Old age, is the Fear of God. Sin curtails the life: many a mans excess wasts his Vitals, enervates his strength, and cuts him short of those years which by the course of nature might be arrived at * 1.51. You that desire to live long, live in the Fear of God. Deut. 6.24. The Lord commanded us to fear the Lord our God,* 1.52 that he might preserve us alive.

2. It is true in a Spiritual sence. The Fear of the Lord tendeth to life: namely, to life Eternal. Life is sweet, and Eternal makes it Sweeter † 1.53. The Life of bliss hath no Tearm of Years wherein it expires, 1 Thes. 4.17. Ever with the Lord: The Lamp of Glo∣ry shines, but doth not spend; so that

divine Fear tends to Life; a life with God and Angels for ever.

6. The Fear of God gives full sa∣tisfaction, Prov. 19.23. He that hath it, shall abide satisfied. Such as are de∣stitute of Gods Fear never meet with satisfaction. Iob 20.22. In the midst of his sufficiency he shall be in straits. This is a riddle, to be full yet not have enough. The meaning is, there is still something wanting: he who Fears not God, though his Barns are full, yet his Mind is not quiet. The sweet Waters of Pleasure do rather in∣flame the thirst than satisfie it. Omnia fui et nihil expedit; I have run through all the delights and Grandures of the world, and could never find full con∣tentment, said the Emperour Severus. But he who hath the Fear of the Lord, shall abide satisfied.

1. He shall be satisfied.

His Soul shall be filled with Grace, his Conscience with peace: an Holy man said, when God had replenished him with inward joy, It is enough Lord, thy Ser∣vant is a clay vessel and can hold no more.

2. He shall abide satisfied.

This satisfaction shall not cease; it

shall be a Cordial in death, and a Crown after death.

7. The fear of God makes a little to be sweet, Prov. 15.16. Better is a little with the fear of the Lord. Why is a little better? because that little a Believer hath he holds in Capite, in his Head Christ; that little is sweetned with the love of God. He hath with that little a contented mind; and content∣ment turns Daniels Pulse into Venison * 1.54. Again, that little is a Pledge of more; that little Oyl in the Cruse is but an earnest of that Golden joy and bliss which the Soul shall have in Heaven. Thus a little with the Fear of God is better than all unsanctified riches. Lazarus's Crumbs were better than Dives his Banquet.

8. The Fear of God is a Christians safety. He is invulnerable, nothing can hurt him: Plunder him of his Money, he carries a treasure about him he cannot be robbed of * 1.55. Isa. 33.6. Cast him into bonds, his Conscience is free; Kill his Body, it shall rise again. He who hath on this Breast-Plate of Gods Fear, may be shot at, but can never be shot thorow † 1.56.

9. The Fear of God makes all things go well with us, Psalm 128.2. Blessed is every one that feareth the Lord, happy shalt thou be, and it shall be well with thee † 1.57.

Is it not well with that man who hath all things go on his side, and hath nothing wanting that may do him Good? Psalm 84.11. If God sees Health or Riches Good for him, he shall have them. Every Providence shall center in his happiness. O what an inducement is here to solid Piety. Come what times will, it shall be well with them that Fear God. When they dye they shall go to God, and while they live every thing in the world shall do them good.

10. The Fear of God is a great Cleanser, Psalm 19.9. The fear of the Lord is clean. It is so, 1. In its own nature, it is a pure, Christal, Orient grace. 2. It is clean Effective, in the effect of it; it cleanseth the Heart and Life; as a Spring works out the mud, so it purgeth out the love of sin. The Heart is the Temple of God, and Fear sweeps and cleanseth this Tem∣ple that it be not defiled.

11. The Fear of God makes us ac∣cepted with God, Act. 10.35. In eve∣ry nation he that Feareth God is accept∣ed with him. What was St. Paul so ambitious of? 2 Cor. 5.9. We labour that we may be accepted with him * 1.58. Divine Fear ingratiates us into divine Favour. Such as are Fearless of God, neither their Persons or Offerings find acceptance, Amos 5.21, 22. I despise your Feast dayes, and I will not smell in your solemn Assemblies; though ye offer me burnt-offerings, I will not accept them. Who will take a Gift from one that hath the plague?

12. The Fear of God layes a train for spiritual joy: some may think the Fear of God breeds sadness; no, it is the in-let to joy * 1.59 The Fear of God is the morning Star, which ushers in the Sun light of comfort, Acts 9.31. Walking in the Fear of the Lord, and in the comforts of the Holy ghost. The Fear of God hath solid joy in it, though not wanton. Oecolampadius an holy man being on his sick-bed, was asked if the Light offended him? he putting his hand to his heart said, Hic sat lucis; Here I have light enough. God mix∣eth

joy with Holy Fear, that fear may not seem slavish.

13. The Fear of God drives out all other base Fear * 1.60. Carnal fear is an enemy to Religion. The Fear of God frights it away; it causeth Cou∣rage, Exod. 18.21. Able men, such as Fear God: some Translations render it, Men of Courage. When a Dictator Governed in Rome, all other Offices ceased. Where the Fear of God rules in the Heart, it expells fleshly Fear. When the Emperess Eudoxia threat∣ned to banish Chrysostom, Tell her, saith he, I fear nothing but sin. The Fear of God swallows up all other Fear, as Moses Rod swallowed up the Magitians Rods.

14. To be void of Gods Fear, is Folly, Psalm 75.4. I said to the Fools, deal not Foolishly, and to the wicked, lift not up the Horn. 1. Are not they Fools who gratifie their Enemy? They who want the Fear of God do so. Satan baits his hook with pleasure and profit, and they swallow bait and hook and all; this pleaseth Satan, mens sins feast the Devil † 1.61. Who but a Fool would humour his enemy?

2. Is it not folly to preferre Slave∣ry before Liberty? if a Slave in the gally should have his freedom offered him, but he should say, he had rather Tug at the Oar and be a slave, than have his liberty, would not he be Judged indiscreet? Such is the case of him who Fears not God. The Go∣spel offers to free him from the mise∣rable captivity of Sin, but he choos∣eth rather to be a slave to his lusts * 1.62. He is like the Servant under the Law. Exod. 21.5. I love my Master, I will not go out free. He was displeased with a year of Iubilee: The Foolish sinner had rather have his Ear bored to the Devils service, than be transla∣ted into the Glorious liberty of the Sons of God, Rom. 8.21.

3. Is not he a Fool, who having but one Jewel will venture the loss of it? The Soul is this Jewel, and the sinner is fearless of it, he will throw it away upon the world; as if one should throw Pearls and Diamonds at Pear-trees. Ephrem Syrus used to say, He who Pampers his body and neg∣lects his Soul, is like him who feasts his Slave and starves his Wife.

4. Is not he a Fool, who refuseth a rich offer? if one should offer to adopt another, and make him Heir of his Estate, and he should refuse it, would not his discretion be called in questi∣on? God offers Christ to a sinner, and promiseth to entail all the riches of Heaven upon him, but wanting the Fear of God he refuseth this Great offer. Psalm 81.11. Israel would none of me: Is not this a Prodigy of madness? may not the Devil beg every sinner for a Fool at the last day † 1.63?

15. The Fear of God is a Sove∣raign Antidote against Apostasie: the Devil was the first Apostate. How rife is this sin! more shipwracks are at Land than at Sea; men make ship∣wrack of a Good Conscience. Apo∣states are said to put Christ to open shame, Heb. 6.6. The Fear of God is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a preservative against Apo∣stacy. Ier. 32.40. I will put my Fear in their hearts, that they shall not depart from me. I will so love them, that I will not depart from them; and they shall so Fear me, that they shall not depart from me.

15. There are excellent Promises

made to them that Fear God, Malach. 4.2. Vnto you that Fear my Name, shall the Sun of righteousness arise with healing in his Wings. Here is a pro∣mise of Christ; he is a Sun for Light and Vivifical Influence; and a Sun of Righteousness, as he diffuseth the Gol∣den beams of Justification * 1.64. And he hath healing in his Wings; the Sun heals the Air, dries up the Cold moistures, exhales the Vapours which would be Pestilential; so Christ hath healing in his Wings, he heals the hardness and impurity of the Soul. And the Horison in which this Sun ariseth, is in hearts Fearing God. To you that Fear my Name, shall the Sun of righteousness arise. And, there is ano∣ther Great Promise, Psalm 115.13. He will bless them that Fear the Lord, both Small and Great. God blesseth such in their Name, Estate, Souls. And this blessing can never be reversed: As Isaac said, I have blessed him, and he shall be blessed, Gen. 27.33. Such as Fear God are priviledged Persons, none can take away from them either their birth-right, or their blessing.

16. Fear is an admirable Instru∣ment

in Promoting Salvation, Philip. 2.12. Work out your Salvation with Fear. Fear is that flaming Sword, which turns every way to keep sin from entring * 1.65. Prov. 6.16. Fear stands Sentinel in the Soul, and is ever upon it's Watch-Tower. Fear causeth cir∣cumspection, he who walks in Fear treads warily: Fear begets Prayer, and Prayer engageth the help of Heaven.

17. The Lord is much pleased with such as Fear him. Psalm 147.11. The Lord taketh pleasure in them that Fear him. In the Septuagint it is * 1.66, The Lord bears Good will towards them that Fear him: Pagnin and Buxtorf render it, The Lord delights in them that Fear him. Never did Suitor take such pleasure in a Person he loved, as God doth in them that Fear him; they are his Hephsibah, or chief solace, Isa. 62.4. He saith of them as of Sihon, Psalm 132.14. Here is my rest for ever, here will I dwell. A sinner is a vessel in which is no pleasure, Hosea 8.8. But Fearers of God are Favourites.

18. Such as Fear God are the only persons that shall be saved. Psalm 85.9. Salvation is nigh them that Fear

him. Salvation is said to be far from the Wicked, Psalm 119.155. They and Salvation are so far asunder, that they are like never to meet. But Gods Salvation is nigh them that Fear him: What do we aspire after but Salvation? 'Tis the end of all our Prayers, Tears, Sufferings. Salvation is the Crown of our desires, the flow∣er of our joy. And who shall be enriched with Salvation, but the Fear∣ers of God? His Salvation is nigh them that Fear him. Let these cogent arguments perswade to the Fear of God.

Let us put our selves upon a strict Scrutiny and Tryal,* 1.67 whether we have the Fear of God planted in our hearts.

How may we know it?* 1.68

1. The Fear of God will make a man fear sin, Gen. 39.9.* 1.69 How can I do this Great wickedness and sin against God; indeed sin is the only Formida∣ble thing; this is the Gorgons Head, that affrights; it is the Evil of Evils. 'Tis the Poison the Old Serpent hath spit into our Virgin-nature: In Sin is both Pollution and Enmity: Sin is compared to a Thick Cloud, Isa. 44.22.

which not only hides the light of Gods Face, but brings down showers of Wrath. Sin is worse than all penal evils: there is more evil in a drop of Sin, than in a Sea of Affliction. 1. Sin is the cause of Affliction, it conjures up all the Winds and Storms in the World * 1.70. Out of this Viperous womb come Mutinies, Divisions, Massacres, and the cause is worse than the ef∣fect.

2. In Affliction Conscience may be quiet; the Hail may beat upon the Tiles, when there is Musick in the room: but Sin terrifies the Conscience. Nero in the midst of Feasts and Ro∣man sports was full of horrour of mind; the numbers of men he had Killed, troubled him. Cataline was frighted at every noise. Cain in Kil∣ling Abel stab'd half the World at one blow, yet could not he Kill the Worm of his own Conscience.

Sin is the Spirits of Mischief distil∣led, it puts a Sting into death, 1 Cor. 15.56. It is worse than Hell. 1. Hell is a burden only to the sinner, but sin is a Burden to God, Amos 2.13.

2. There is Iustice in Hell, but sin

is the most unjust thing. It would rob God of his Glory, Christ of his Purchase, the Soul of it's Happiness. 'Tis more bitter to sin against Christ, than to suffer the torments of Hell, saith Chrysostom: Is not sin then to be feared? he who Fears God is afraid of touching this forbidden fruit: More Particularly:

1. He who Fears God, is afraid to do any thing that he doubts may be sinful, Rom. 14.23. He will not swal∣low Oaths like Pills, lest they should afterwards work in his Conscience: he dares not mix any thing in Gods Worship which he hath not appoint∣ed, he doubts it is like Offering strange fire. Where Conscience is Scrupu∣lous, it is safer to forbear; for, what is not of Faith is Sin.

2. He who Fears God, fears the appearance of Sin, 1 Thes. 5.22. Ab∣stain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from all appearance of Evil. Some things are Male colo∣rata (as Bernard speaks) they have a bad look, and carry a show of evil in them: To go to the Idol Tem∣ple, though one doth not joyn with them in Worship, is an appearance of

evil. He whose Heart is ballasted with Gods Fear, flies from that which looks like sin. It was a good speech of Bernard to Eugenius, By avoiding the Act of sin we preserve our Peace, by avoiding the appearance of it we preserve our Fame. The Fear of God makes us shun the Occasion of sin: the Nazarite under the Law was not only to forbear Wine, but he must not eat Grapes, which might occasion intemperancy. Ioseph fled from his Mistresses temptation, he would not be seen in her company.

The appearance of evil though it defile not ones own Conscience, it may offend anothers Conscience: and hear what the Apostle saith, 1 Cor. 8.12. When ye wound the weak Conscience, ye sin against Christ. Such as avoid not the appearances and in-lets to sin, make the truth of their Grace to be suspected: How far are they from the Fear of God, who forgetting their pray∣er, Lead us not into temptation, run themselves into the Devils mouth? they go to Plays and Masquerades, which are the Lures and Incentives of Filthiness; others associate fami∣liarly

with the Wicked, and are too often in their Company: which is like going among them that have the Plague. 1 Cor. 5.9. I wrote to you not to Company with Fornicators. Traf∣fique is one thing, keeping Company is another. Polycarp would have no Society with Marcion the Heretick. Twisting into a cord of Friendship with sinners is a show of evil, it hardens them in sin, and wounds the credit of Religion.

But did not Christ often converse with Sinners?* 1.71

1. Christ did sometimes go among the Wicked,* 1.72 not that he approved of their sins: but as a Physitian goes among the diseased to heal them; so Christ intended to Work a Cure up∣on them, Mark 2.17. It was their conversion he aimed at.

2. Though Jesus Christ did some∣times converse with Sinners, yet he could receive no Infection by them: his divine nature was a sufficient Antidote against the contagion of sin. As the Sun cannot be defiled with the thick Vapours which are exhaled from the Earth, and fly into the middle Region:

so the black Vapours of sin could not defile the Sun of Righteousness. Christ was of that spotless purity that he had no receptibility of Evil; but the case is altered with us, we have a stock of corruption within: therefore it is dan∣gerous to incorporate with the Wicked lest we be defiled.

Such as revere the divine Majesty dare not go near the borders of Sin. Those who went near the Fiery Fur∣nace, though they did not go into it, were burned, Dan. 3.22. A wise Chri∣stian should in all his transactions put those three questions of * 1.73 Bernard to himself; Whether is this I do lawful, or decent, or expedient.

3. He who Fears God, dares not sin secretly. An Hypocrite may forbear gross sin, because of the shame; but not clandestine secret sin. He is like one that shuts up his Shop-windows, but follows his Trade within doors: But a man Fearing God dares not sin, though he had Gyges's Ring and could walk invisibly, and no eye see him. Le∣vit. 19.14. Thou shalt not curse the deaf, or put a stumbling block before the blind; but shalt Fear thy God. If one should

curse a deaf man, he cannot hear him; or lay a stumbling block in a blind mans way, he cannot see him: Yea but the Fear of God will make one avoid those sins which can neither be heard or seen by men. Gods See∣ing in secret is a sufficient Supersedeas and Counterpoison against Sin.

4. He who Fears God dares not commit sin, though it might bring him in Emolument. Gain is the Gol∣den bait with which Satan fisheth for Souls: this was the last tempta∣tion the Devil used to Christ, All this will I give thee, Mat. 4.9. How many bow down to the Golden Image! Ioshua who could stop the course of the Sun, could not stop Achan in his pursuit after the wedge of Gold † 1.74. But he who Fears God dares not sin to get preferment: David durst not touch the Lords anointed though he knew he was to reign next, 2 Sam. 26.23. A Godly man is assured that a full Purse is but a poor recompence for a wound∣ed Conscience. If any shall go to choak him with Steeples, he saith as Peter, Acts 8.20. Thy mony perish with thee.

5. He who Fears God, dares not gratifie his own revengeful humour. Homer saith, Revenge is sweet as drop∣ping Hony; but Grace makes a man rather bury an injury than revenge it. He knows who hath said, Ven∣geance is mine, I will repay, Rom. 12.19. He who hath the Fear of God before his eyes, is so far from revenge, that he requites good for evil. Miriam murmured against Moses, and Moses prayed for her, that God would heal her of her Leprosie, Numb. 12.13. The Prophet Elisha instead of smite∣ing his Enemies, set Bread and Wa∣ter before them, 2 King 6.22.

6. He who Fears God dares not do that which is of evil report, though possibly the thing in it self may be no sin. 1 Cor. 6.1. Dare any of you having a matter against another, go to law before the unjust? Yes, might some say, what sin is it to have a just cause brought before unbelievers, that it may be decided? O but, might the Apostle reply, though the thing in it self be lawful, yet because it sounds ill, and exposeth your Religion to the Scorn and insult of unbelievers,

you that Fear God should not dare to do it. It were better to decide it by a prudent arbitration. 1 Cor. 6.12. All things are lawful unto me, but all things are not expedient.

7. He who Fears God is not only afraid of evil actions, but to offend God in his Thoughts. Deut. 19.6. Beware that there be not a thought in thy wic∣ked heart, &c. To think of sin with delight is to act it over in the fan∣cy, this is Culpable. A man may think himself into Hell. What were the Apostate Angels damned for, was it for any more than Proud thoughts? This is the first note of Tri∣al, He who reverenceth a Deity flies from Sin. It is a saying of Anselm, If Sin were on one side and Hell on the other, I would rather leap into Hell than willingly sin against God.

2. He who Fears God, walks by Rule rather than Example: Example is for the most part corrupt. Examples of great men are influential * 1.75. Pharaoh had learned Ioseph to swear, but Io∣seph had not learned Pharaoh to pray. The examples of others cannnot justi∣fie a thing intrinsecally evil † 1.76. A fearer

of God steers the Rudder of his Life according to the Compass of the Word. He looks to the sacred Canon as the Mariner to the Load-Star, or Israel to the Pillar of Fire, to direct him. Isa. 8.20. To the Law, to the Testi∣mony.

3. He who Fears God keeps his com∣mandments, Eccles. 12.13. Fear God, and keep his commandments. Luther said, He had rather obey God than work miracles. A Gracious Soul cros∣seth his own will to fulfil Gods: if the Lord bid him Crucifie his bosom-sin, forgive his enemies, he instantly obeys. An Heathen exercising much cruelty to a Christian, asked him in scorn, What Great Miracle his Master Christ ever did? The Christian replyed, This Miracle, that though you use me thus Cruelly, I can forgive you. An Holy Heart Knows there is nothing lost by obedience. David sware unto the Lord, that he would not rest till he found a place for God, Psalm 132.4, 5. And God Sware again to David, that of the fruit of his body he would set upon his throne, Psalm 132.11.

4. He who Fears God is alike

Good in all Companies: He diffuseth the sweet savour of Godliness where ever he comes. Hypocrites can change themselves into all shapes, and be as their company is; Serious in one com∣company, and Vain in another: He who reverenceth a Deity, is semper idem, alike Good in all places. An even Pulse shows Health: an even walking shows Grace. If a Good man be providentially cast among the wicked, he will not coalesce with them, but in his deportment shows forth a Ma∣jesty of Holiness.

5. He who Fears God is good in the Station where God hath set him. Take an instance in Ioseph, Gen. 42.18. I fear God. And see a pattern of Relative sanctitie: He showed towards his Master fidelity, towards his Mistress chastity, towards his Father duty, to∣wards his Brethren bounty. A good man makes his family Palaestra Pieta∣tis, a Nursery of Piety * 1.77, as it was said of Cranmer.

6. He who Fears God, dares not neglect Family or Closet-prayer, Psalm 109.4. I Give my self to Prayer. Prayer whispers in Gods ears. Clemens

Alexandrinus calls it private conference with God. Why was Nymphas's house call'd a Church, Col. 4.15. But be∣cause it was consecrated by Prayer? A Gracious Soul puts forth fervent sighs in Prayer, Rom. 8.26. And sure that prayer doth soonest pierce Heaven which pierceth ones own Heart.

If Prayer be made the Touch-stone, then the number of those who Fear God is but small. Are there not ma∣ny prayerless Families in this City and Nation? Iob 15.4. Thou casteth off fear, thou restrainest prayer. When men restrain prayer, they cast off the Fear of God. It is the brand set upon a Re∣probate, Psalm 14.4. He calls not upon God.

7. He who Fears God will not op∣press his Neighbour. Levit. 25.17. Ye shall not oppress one another, but thou shalt fear thy God. How can he be Holy who is not just? A Saint, yet an Extortioner is a Soloecism. A cruel op∣pressor is like Iudas, his bowels are fallen out. The Fear of God would cure this. Neh. 5.8. Will ye sell your brethren? v. 9. Ought ye not to walk in the fear of our God? As if Nehemiah had said, If ye

had the Fear of God ye would not be so wicked, ye would not rise up∣on the ruines of others, and to wrong them, damn your selves.

8. He who Fears God is given to works of Mercy. The Fear of God is alwaies joyned with love to our Bre∣thren. Grace may have a Trembling hand, but it hath not a Withered hand, it stretcheth out its self to relieve the indigent. Iam. 1.27. Pure Religion before God and the Father is this, to Visit the Fatherless and the Widdows in their Affliction. To Visit them is not only to go to see them in Affliction: our Saviour expounds what Visiting is, Mat. 25.36. Ye visited me; how was that? vers. 35. I was an hungred, and ye gave me meat. Good works are not the Cause of our Justification, but they are the Evidence. How far are they from the Fear of God, who are hard-hearted to Christs Poor! You may as well extract Oil out of a Flint, as the Golden Oil of Charity out of their hearts. Dives denied La∣zarus a Crumb of Bread, and Dives was denied a drop of Water.

9. He who Fears God had rather

displease man than God. Exod. 1.17. The Midwives Feared God, and did not as the King commanded, but saved the Men-children alive. What, not obey the Kings Command! How could this stand with their Allegiance? Very well, because it was an unlawful command. The King bad them put to death the Males of the Hebrews, which they durst not doe, for Fear of incurring Gods displeasure. King Nebuchadnezzar, erect∣ed a Golden Image to be worshipped, but the three Children (or rather Champions) said, Be it known unto thee O King, we will not serve thy Gods, or worship thy Golden Image, Dan. 3.18. They would rather burn than bow: He who Fears God, knows it is best to keep in with God; he is the surest Friend, but the sorest Enemy.

10. The Fear of God will make a man Fear these six things.

• 1. Satans Snares.
• 2. His own Heart.
• 3. Death.
• 4. Judgement.
• 5. Hell.
• 6. Heaven.

1. The Fear of God will make a man afraid of Satans snares. He hath the eye of Faith to see these snares, and the wing of Fear to fly from them—Pe∣dibus Timor addidit alas—2 Cor. 2.11. We are not ignorant of his devices. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, subtile Stratagems. Sa∣tan is called the Old Serpent, Rev. 12.9. Though he hath lost his Holi∣ness, he hath not lost his Policy: his snares are so Cunningly laid, that with∣out the Guidance of Gods Fear we cannot escape them.

1. One subtil Artifice of Satan is, he baits his Hook with Religion: he can change his Flag, and hang out Christs Colours; here he Transforms himself into an Angel of light. The Devil tempts men to Evil, that Good may come of it, Rom. 3.8. He whistles them into the snare of preferment, that hereby they may be in a capaci∣ty of doing God more service. The white Devil is worst. Who would su∣spect Satan when he comes as a Divine, and if need be, can quote Scripture?

2. Another snare of Satan is, to tempt to sin under a plea of Necessi∣ty. Lot offered to expose his Daugh∣ters

to the lusts of the Sodomites, that he might preserve his Angel-guests who were come into his house, Gen. 19.8. Did not Satan instigate him to this? Necessity will not excuse impiety.

3^d. Snare is to Colour over sin with the Pretence of Vertue. Alcibiades hung a Curtain curiously embroidered over a foul Picture full of Owls and Satyrs. Satan puts Good names on sin, as Phy∣sitians call that Film in the eye which hinders the sight, a Pearl in the eye. Satan Colour'd over Jehu's Ambition with the Name of Zeal, 2 Kin. 10.16. He makes men believe Revenge is Va∣lour, Covetousness Frugality: as if one should write balm-water upon a glass of Poyson.

4^th. Snare of Satan is, to carry on his mischievous designs under a pre∣tence of Friendship. He puts off his Lions Skin, and comes in Sheeps Cloth∣ing † 1.78. Thus Satan came to Christ; Command that these Stones be made bread, Mat. 4.3. As if he had said, I see thou art Hungry, I therefore out of Pity Counsel thee to get some∣thing to eat, turn stones to bread that thy hunger may be satisfied: but Christ

spied the Serpent in the Temptation and repulsed him. Thus Satan came to Eve under the Notion of a Friend. Eat, saith he, of the Tree in the midst of the Garden, Ye shall not dye, ye shall be as Gods, Gen. 3.4, 5. As if he had said, I perswade you only to that which will put you into a better condition than now ye are; eat of the Tree of knowledge and it will make you Omniscient. What a kind Devil was here! but Eve found a Worm in the Apple. Timeo Danaos et dona ferentes—* 1.79.

5^th. Snare, if Satan cannot take a Christian off from duty, he will put him on too far in duty. Humiliation is a duty, but Satan suggests that the Soul is not humbled enough: and indeed he never thinks it humbled enough till it despairs. Satan comes thus to a man: Thy sins have bin great, and thy Sorrow should be proportionable; But is it so? canst thou say thou hast bin as great a Mourner as thou hast bin a Sinner? what is a drop of Sorrow to a Sea of Sin? This is laid only as a Snare: the subtil enemy would have a Christian weep him∣self

blind, and in a desperate humour throw away the Anchor of Hope. And if Satan hath such fallacies, and as a Decoy draws so many Millions into his snares, is there not cause of jealous fear lest we should be trappan'd? The fear of God will make us Fear Hells stratagems. Satans snares are worse than his darts.

2. The Fear of God will make a man afraid of his own Heart. Luther used to say, he feared his Heart more than the Pope or Cardinals, Ier. 17.9. The Heart is deceitful above all things.

1. It is deceitful.

The word signifies, it is a Jacob* 1.80, or Supplanter. As Jacob supplanted his brother, and got away the blessing; so our Hearts would supplant and be∣guile us.

2. Above all things.

There is deceit in Weights, deceit in Friends; but the Heart hath an art of deceiving beyond all † 1.81. In the best hearts there is some fallaciousness. David was upright in all things, save only in the matter of Vriah, 1 King 15.5. A Godly man Knowing there is a spice of this deceit in his Heart,

Fears himself. The flesh is a Bosom-Traitor. No man can believe what evil is in his Heart. 2 Kin. 8.12. Is thy Servant a Dog? Hazael could not believe his Heart had bin big of such Monsters. If one had come to Noah and said▪ thou wilt be drunk shortly; he would have said, Is thy Servant a Dog? No man knows what is in his breast, or what scandal he may fall in∣to if God leaveth him. Christ warns his own Apostles to take heed of surfeit∣ing and drunkenness, Luk. 21.34. A Godly man therefore fears his Heart with a Fear of Caution and jealousie. The Heart is not only stubborn, but subtil. Let us a little Trace this Impo∣stor, and see if there be not cause to fear it. The heart shows it's deceitful∣ness about

• 1. Things Sinful.
• 2. Things Sacred.

1. The Heart shows it's deceitful∣ness about things sinful; this deceit is 1. In hiding of sin, as Rahab hid the spies in the flax, Josh. 2.6. So the Heart Hides sin: and how doth it hide it?

Just as Adam hid himself under fig∣leaves, so the Heart hides sin under the figleaves of excuses. It was done against the will, or in a Passion; or it was long of others: Aaron laid his sin in making the Golden calf upon the people, Exo. 32.22. The people are set on mis∣chief: And Adam tacitly laid his sin upon God himself, Gen. 3.12. The Woman thou gavest me, she gave me of the tree. As to say, If thou hadst not given me this tempting woman, I had not eat.

2. The Hearts deceit is seen in Flat∣tering of us, it will make us believe we are not so bad as we are. The Physitian deceives the patient, when he tells him his disease is not so dan∣gerous, yet he is falling into the hands of death. The Heart will tell a man he is free from Theft, when yet he robs others of their Good Name; he is free from Drunkenness, when, though he will not be drunk with Wine, he will be drunk with Passion. Thus the Heart is a flattering Glass, to make one look fairer than he is: and is there not cause to suspect this Impostor?

2. The Heart shews it's deceitful∣ness about things Sacred; it will be ready to put us off with Counterfeit Grace. Many have bin deceived in taking false Mony, and it is to be fear∣ed in taking false Grace.

1. The Heart is ready to deceive with a false repentance. A Sinner is troubled a little for Sin, or rather, the consequent of it, and perhaps sheds a few tears, and now his Heart sooths him up that he is a true Penitent. But every legal terrour is not Repen∣tance, Acts 2.37. They were pricked in their Heart: yet after this, Peter said unto them Repent, ver. 38. If every slight Trouble for sin were true Repen∣tance, then Iudas and Cain may be listed in the number of penitents. Evan∣gelical Repentance works a change of Heart, 1 Cor. 6.11. It produceth Sanctity. But the false penitentiary, though he hath trouble of Spirit, yet no Metamorphise or change. He hath a weeping Eye, but an adulterous Heart. Ahab Fasts and puts on sack-cloth, but after this, he puts the Prophet Micaiah in Prison, 1 Kin. 22.27.

2. The Heart is apt to deceive with a false Faith, it would put the dead child in the room of the living. They in the second of Iohn are said to be∣lieve: But Christ did not believe their faith, John 2.24. True Faith, as it casts it self into Christs arms to em∣brace him, so it casts it self at Christs feet to serve him: But spurious Faith though it be forward to Receive Christs benefits, yet it plucks the Go∣vernment from his shoulders, Isa. 9.6. It would have him a Priest, but not upon his throne, Zach. 6.13. Thus the Heart is full of fallacies; he who Fears God fears his Heart lest it should rob him of the blessing. That saying of Epicharmus is Good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Re∣member not to trust.

3. The Fear of God will make a man Fear death. Death may challenge a part in our Fear. 1. Because it is such a serious thing, it is the in-let to eternity: and puts us into an un∣alterable estate. 2. Because of it's Proxi∣mity: it is nearer to us than we are aware * 1.82: it may be within a few hours march of us. God may this night seal a Lease of Ejectment, and

say, Give an account of your stewardship; and what if death should come before we are ready? 3. Because after death there is nothing to be done for our Souls, there is no repenting in the Grave, Eccles. 9.10. There is no work nor device in the Grave whither thou goest. So that death is to be feared with an holy and Religious Fear.

How far may a child of God Fear death?* 1.83

1. So far as the Fear of Death is a Curben-bit to keep him from Sin.* 1.84 A believer may lawfully make use of all means to deter him from sin. No stron∣ger antidote against sin, saith Austin, than the Fear of Death. Am I sin∣ning, and to morrow may be dy∣ing?

2. A Child of God may so far Fear death, as it makes him dye to the World. The Fear of death would sound a retreat and call us off from Vanity. What is the world? we must leave it shortly, and all we can purchase is a burying-place † 1.85

3. A Child of God may so far Fear death, as this Fear fits him more for death. Jacob feared his brother

Esau's coming against him, and he prepared to meet him, he addressed himself to Prayer, Gen. 32.7, 24. So when we Fear deaths coming and we prepare to meet it, we set our Soul in order. This is a Good Fear of death.

But this Fear of death in the God∣ly must be mixed with hope. The na∣ture of death to a Believer is quite changed: death is in it self a curse, but God hath turned this Curse into a Blessing. To a Child of God death is not a destruction but a deliverance. When the Mantle of his flesh drops off, he ascends in a fiery chariot to Heaven.

4. The Fear of God will make a man fear Iudgment. Anselm spent most of his thoughts upon the day of Judge∣ment; and Hierom thought he alwaies heard that Voice sounding in his ears, Surgite mortui, Arise ye dead and come to Judgment * 1.86. That there shall be such a day is evident, 1. From Gods Veracity: He who is the Oracle of truth hath asserted it, Psalm 96.13. For he cometh, for he cometh to Judge the earth; There is a duplication,

1. To shew the Certainty he cometh, he cometh, it is an indubitable Maxim. 2. To shew the Celerity, he cometh, he cometh, the time draws near, it is almost day-break, and the Judge is ready to take the bench, Jam. 5.9. Gods decree cannot be reversed.

2. There shall be such a day for the Vindication of Gods Justice. Things seem to be carried in the World Par∣tially: the Godly suffer, the Wicked Prosper. Atheists are ready to think God hath cast off the Government of the World, and minds not how things are transacted here below: therefore there must be a judicial Process that God may undeceive the World and set things right.

3. That there shall be such a day is evident by the Principles ingrafted in a natural conscience. When Paul reasoned of Judgment to come, Felix trembled, Acts 24.25. The Prisoner at bar made the Judge tremble. That a Wicked man dying is so surprized with terrors, whence is this but from a secret apprehension of Judgment ensuing?

It will be a great Assizes, never

was the like seen. 2 Cor. 5.10. We must all appear before the Iudgment Seat. There is no flying, no abscond∣ing, no bribing, no appearing by a Proxy, but all must make their Per∣sonal appearance * 1.87 They who were above Trial here, and the Law could not reach them, must appear before the Tribunal of Heaven.

* 1.88Who shall be Judge?

* 1.89Jesus Christ, Iohn 5.22. Acts 17.31. He hath appointed a day in which he will judge the world by that man whom he hath ordained. In that Christ is called a Man, hence the Socinians blas∣phemously deny the essential Deity of Christ. That he is God, is most clear∣ly evinced from Isaiah 9.6. Ioh. 1.1. 1 Cor. 8.6. 1 Ioh. 5.20. We are in him that is True, even in his Son Ie∣sus Christ, this is the true God. Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Consubstantiate with God the Father, Heb. 1.3. But Christ the Judge is called Man, because he shall Judge the world in a Visible Shape. He must be both God and Man: he must be God that he may see mens Hearts: and he must be man that he himself may be seen.

What a solemn day will this be, when Christ shall sit upon the Bench of Judicature! he will judge righteously, Psalm 9.8. Though he himself was wronged, he will do no wrong: And he will judge Critically, Mat. 3.12. Whose fan is in his hand and he will throughly purge his floor. He will see what is Wheat, what is Chaff, who have his Image upon him, and who the mark of the beast. Sure the Fear of God will cause an holy trembling at the thoughts of this day.

In what sence should those that Fear God, Fear the day of Judgment?* 1.90

Not with a Fear of amazement or de∣spondency,* 1.91 for the day of Judgment will be a Iubile, a blessed comfortable day to them. The Thrush sings at the approach of Rain: so may Believers at the ap∣proach of Judgment: Christ who is their Iudge is their Advocate. But,

1. The Godly should so fear Judge∣ment, as every day to renew their Sorrow for Sin. They have sins quotidiani in∣cursus, that creep upon them daily, and they must with Peter, weep bit∣terly; they must steep their Souls in the brinish Tears of Repentance: It

would be sad to be found at the last day in any sin unrepented of.

2. The Godly should so Fear the day of Judgment as it makes them afraid of Sins of Omission. The not dressing a wound brings death: the not discharging duty may bring d••mnation. You may read the solemn Process at the last day, Mat. 25.42. I was an hungred and ye gave me no meat, naked and ye cloathed me not, sick and in Pri∣son and ye Visited me not. The charge here brought in, is for sins of Omis∣sion. Christ doth not say, Ye took away my meat from me, but, Ye gave me no meat; He saith not, Ye put me in prison, but, Ye visited me not. The sins of Omission condemned them. Not praying in the family, not sanctfy∣ing the Sabbath, not giving Almes, will be the fatal Inditement.

3. The Godly should so far Fear the day of Judgment, as it makes them afraid of dissembling in Religion. For at that day false hearts will be un∣masked. Why did Paul walk with such integrity? 2 Thes. 2.10 Ye are wit∣nesses and God also, how holily, and just∣ly, and unblamably we behaved our

selves among you. What was the cause of this? sure a Fear of the Judgment day approaching, 2 Cor. 5.10. For we must all appear before the Judgment Seat of Christ. The word in the ori∣nal is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we must be made mani∣fest, our hearts must be laid open be∣fore Men and Angels. Such is the Witchcraft of Hypocrisie that it is hard in this life to know who is false, and who is sincere; but shortly there will be a full discovery. 'Tis good for Gods people so to Fear Judgment, as it makes them strive against prevari∣cation and Hypocrisie: for then the Hypocrite will be found out.

5. The Fear of God makes a man Fear Hell. Hell is called the place of Torment, Luke 16.28. Not only flagi∣tious Sinners, but such as Fear God ought to Fear Hell, Luke 12.4. I say unto you my friends, Fear him who hath power to cast into Hell* 1.92.

How far should Gods people Fear Hell?* 1.93

Not so as to let go their Hope.* 1.94 A Mariner fears a Storm, but not so as to throw away his Anchor. Such as Fear God should Fear Hell four wayes.

1. They should fear Hell tanquam meritum, as that which they have de∣served. Their sins have merited Hell. Wo to the Holyest man alive if God should weigh him in the ballance of his Justice.

2. They who Fear, God ought so far to Fear Hell, as it is a means to make them shake off Spiritual sloth. This disease is apt to seize upon Gods own people: the Wise Virgins Slum∣bred, Mat. 25.5. Now so far as the fear of Hell is an alarum or Watch∣bell to awaken the Godly out of se∣curity, and make them run faster to Heaven, so far it is a good and blessed Fear.

3. The Fear of Hell is so far Good in the Godly, as it makes them afraid of being in the number of those who shall go to Hell. There are certain Persons in danger of Hell. 1. Who have all their Heaven in this Life, Isa. 47.8. Thou that art given to plea∣sure. Epicures swim in sensual delights; they had rather displease God than deny the flesh: these shall take up their quarters in Hell; Isa. 22.12, 13. In that day did the Lord of Hosts call

to weeping, and behold joy and Gladness, eating Flesh, and drinking Wine: surely this iniquity shall not be purged from you till you dye, saith the Lord. That is, this Sin shall not be done away by any Sacrifice.

2. They are in danger to be cast into Hell who live in the Sin of Adul∣tery † 1.95; they who burn in lust shall burn in Hell: 2 Pet. 2.9. The Lord knows how to reserve the unjust to be punished; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but chiefly them that walk after the flesh, in the lust of un∣cleanness. See the corruption of mans nature! If God had made all common, he would have sought an enclosure; and now God hath made an enclosure, he endeavours to lay all common. In∣stead of drinking Water out of his own Cistern, he loves stolen Waters * 1.96: The same Latine word praesepe signifies a Stable, and a Whore-house: both are for Beasts.

3. They are like to go to Hell, who by giving bad Example cause others to Sin. Bad example like the Plague is catching. Great men are Glasses which the common people dress them∣selves by † 1.97. Such as give bad exam∣ple

have not only their own sins, but the sins of others to answer for: and that doubtless was the reason why Dives intreated Abraham that one might go from the Dead to Preach to his Bre∣thren, Luk. 16.27. Not that Dives had love to their Souls, but it was because while he was alive he had occasioned his Brethrens sins by his Wicked ex∣ample, and he knew that their com∣ing to Hell would encrease his Tor∣ment.

4. They are like to go to Hell who live and dye in the contempt of Gods Word. Ministers have preached till the bellows are burnt, their Vitals wast∣ed, but men stop their Ears and har∣den their Hearts * 1.98, Zach. 7.12. They make their Heart as an Adamant. Hard∣ness of Heart lies in the insensibleness of the Conscience † 1.99, and the inflexi∣bleness of the Will * 1.100. Obdurate Sin∣ners shake out the Arrow of Con∣viction, Scorn Reproof. When the Prophet cried to the Altar of Stone it rent, 1 King. 13.2. But Sinners Hearts rend not; these are like to have the Wrath of God flame about their Ears, 2 Thes. 1.8. The Lord Iesus shall be

revealed from Heaven in flaming fire, taking Vengeance on them who obey not the Gospel.

5. They shall go to Hell, who fall away Finally, Mat. 13.6. Because they had no root they withered. Flowers in a Waterpot will keep Green and fresh a while, but having no root wither. Demas and Iulian made a fair show a while, but ended as the Silkworm, which after all her Curious Spinning, at last becomes a Common fly. Heb. 10.26. If we sin wilfully after we have received the knowledge of the truth, there remains no more Sacrifice for sin. Thus we see who are like to be thrown into Hell: Now it is good for the Godly so to Fear Hell, as to fear to be in the number of those who shalt go to Hell.

4. The Fear of Hell is so far good in the Godly, as it is a Fear mixed with Rejoycing, Psalm 2.11. Rejoyce with trembling. A Believers Fear of Hell must be like the Fear of the two Maries going from the Sepulcher, Mat. 28.8. They departed from the Sepul∣cher with Fear and great Ioy: Fear, be∣cause they had seen an Angel; and

Joy, because Christ was risen. So must the Godly look on Hell, with Fear and Joy; Fear, because of the Fire; Joy, because Christ hath freed them from it. A man that stands upon an high rock, Fears when he looks down into the Sea, yet Rejoyceth that he is not there strugling with the Waves: So a Child of God when he looks down into Hell by Contemplation may fear because of the dreadfulness of the Torment; yet this Fear should be min∣gled with Joy, to think he shall never come there. Iesus hath delivered him from Wrath to come † 1.101.

6. The Fear of God will make a man Fear Heaven. You may say, that is strange, rather Hope for Heaven; nay, a Regenerate person is to Fear Heaven lest he fall short of it. Hebr. 4.1. Let us Fear lest a promise being lest us of entring into his rest, any of you should seem to come short of it * 1.102. 'Tis a Metaphor taken from Racers, who Growing weary and lagging be∣hind come short of the prize. Who had more hope of Heaven than St. Paul? yet he was not without his Fears, 1 Cor. 9.27. I keep under my

Body, lest when I have preached to others I my self should be a Cast-away. And well may he who shall go to Heaven Fear least he miss of it, if you consi∣der,

1 It is Possible for many who make a Splendid Profession to lose Heaven. What think you of the Foolish Virgins? They are called Virgins because they were not tainted with any gross Sin; yet these Virgin-Professors were shut out, Mat. 25.10. Balaam a Prophet, Iudas an Apostle, both cashiered. We have seen some Ships have had glo∣rious names given them, the Good-speed, the Hope, the Safe-guard, yet cast away at Sea.

2. It is possible to come near to Heaven, yet fall short of it, Mark 12.34. Thou art not far from the King∣dom of God; yet he was not near enough. Men may countenance the Ministry of the Word, have their Af∣fections moved at an Ordinance, and in outward show out-go the Children of God * 1.103; yet not having the Oyl of Sincerity in their Vessels, they may be frustrated of happiness: And how dismal is that, to lose God, to lose

their Souls, to lose their Hopes! The Millions of Tears shed in Hell are not sufficient to bewail the loss of Hea∣ven. Well may such as have Heaven in them Fear their coming short of it. Thus much for the Use of Trial.

* 1.104How shall we arrive at this Blessed Fear?

* 1.1051. Let us set God ever in our eye, study his Immensity. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God Almighty, Gen. 17.1. He gives laws to the Angels, binds the Consciences of men, cuts off the Spirit of Princes, Psalm 76.12. The Thoughts of Gods incomprehensible Greatness would strike an Holy awe into our Hearts. Elijah wrap'd his face in a Mantle when Gods Glory passed by. The reason men Fear not God, is because they entertain slight thoughts of him. Psalm 40.21. Thou thoughtest I was such an one as thy self.

2. Let us pray for this Fear of God, which is the Root of all Holi∣ness, and the Mother of all Wisdom. Psalm 86.11. Vnite my Heart to Fear thy Name; the Lord hath Promised to put his Fear in our Heart, Ier. 32.40. Let us pray over this Promise:

while some pray for Riches, and others for Children, let us pray for an Heart to Fear God.

To conclude this, you who have this Fear planted in your Souls, bless God for it, Psalm 135.20. Ye that Fear the Lord bless the Lord. God hath done more for you than if he had made you Kings and Queens, and cau∣sed you to ride upon the High places of the Earth. He hath enriched you with that Jewel which he bestows only upon the Elect.

O stand upon Mount Gerizim bles∣sing. The Fear of God is an Immortal▪ Seed springing up into Glory, Psalm 22.23. Ye that fear the Lord praise him. Begin the Work of Heaven now, be Spiritual Quiristers: sound forth Holy Doxologies and Triumphs; say as David, Psalm 71.8. Let my Mouth be filled with thy Praise, and with thy Honour all the day. God hath but little praise in the world: Who should pay him this Quit-rent if not they that fear him?

CHAP. V. Shewing the first Character in special of the Godly, namely, Speaking of God.

2. HAving done with the Cha∣racter of the Godly in Gene∣ral, I proceed next to their Special Characters.* 1.106 1▪ They spake often one to another. When the Wicked said, It is Vain to serve God, then they that feared the Lord spake often one to ano∣ther. The meaning of this word, they spake often, is, they did discourse Reli∣giously together, their Tongues were Divinely tuned by the Holy Ghost.

* 1.107Christians when they meet toge∣ther should use holy Conference. This is not only an advice, but a charge, Deu. 6.6. These words shall be in thy Heart, and thou shalt talk of them when thou sittest in thy House, and when thou walkest by the way, and when thou lyest down, and when thou risest up. In∣deed

where there is Gratia infusa, it will be effusa; Grace changeth the Language, and makes it Spiritual. When the Holy Ghost came upon the Apostles, they spake with other Tongues, Act. 2.4. Grace makes Chri∣stians speak with Other Tongues. A good Christian hath not only the Law of God in his Heart, Psalm 37.31. but in his Tongue, vers. 30. The body is the Temple of God, 1 Cor. 6.19. The Tongue is the Organ in this Temple, which sounds in Holy dis∣course, Prov. 10.20. The tongue of the Iust is as Choice Silver. He drops Silver sentences, enriching others with Knowledge, Mat. 12.35. A Good man out of the Good treasure of his Heart bringeth forth good things. In his heart is a Treasure of Goodness, and this is not like a bag of Mony Sealed, but he brings something out of the Treasure within to the enriching of others. Grace is of the Nature of fire, which will not be pent up: like new Wine it will have Vent * 1.108. There is a principle within constrains to holy Conference, Job 32.18. The Spirit within me con∣straineth me.

CHAP. VI. Containing the Applicatory part.

* 1.109IT shews the Genius and temper of true Saints, they speak often one to another; their Lips drop as an Ho∣ny-comb. A man is known what coun∣try he belongs to by his Language. He who belongs to the Jerusalem above speaks the Language of Canaan; none of Gods children are dumb; their mouth is a well-spring of Wisdom, Prov. 18.4.

* 1.110Here I may draw up a bill of In∣dictment against five sorts of Persons. 1. Such as are silent in matters of Reli∣gion. They would be counted Good, but he must have good eyes that can see it, I know not whether it be Ignorance or Bashfulness that makes good dis∣course waved. Many are so mute in Religion as if their Tongues did cleave to the roof of their Mouth: had they any love to God, or had they ever tasted how sweet the Lord is,

their mouth would talk of his Righte∣ousness, Psalm 71.24. Friends, what should we mind but Salvation? what are the things of this world? they are neither Entia * 1.111, nor Manentia † 1.112. Do not we see men heap up Riches, and on a sudden, death as Gods Serjeant Arrests them? What should we talk of but the things Pertaining to the Kingdom of God? Let this cause blush∣ing among Christians, that their meet∣ings are so unprofitable, they leave God out of their discourse. Why is there no good conference? Have you so much Knowledge that you need not have it encreased? Have you so much Faith that you need not have it Strengthened? Silence in Religion is a loud sin. We read of one who was possessed with a Dumb Devil, Mark 9.12. How many are Spiritu∣ally possessed with a Dumb Devil!

It is a rebuke to such as when they meet together,* 1.113 instead of speaking of Heaven, they have idle frothy dis∣course * 1.114. They do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Plutarch said of Alcibiades. Their Lips do not drop as an Honey-comb, but run as a Spout; their speaking is

Just like a Childs scribling, Psalm 12.2. They speak Vanity every one with his Neighbour. If Christ should ask some as he did the two Disciples going to Emaus, Luk. 24.17. What manner of Communications have you as you walk, they could not say as they did, concerning Jesus of Nazareth; no, per∣haps about Toyes, or new Fashions. If Idle words must be accounted for, Mat 12.36. Lord, what an account will some have to give!

* 1.115It reproves the Avaritious Person, who instead of speaking of Heaven, talks of nothing but the World: the Farmer speaks of his Plough and Yoak of Oxen, the Tradesman of his Wares and Drugs; but not a word of God. John 3.31. He that is of the Earth speaketh of the Earth. Many are like the Fish in the Gospel that had Money in it's Mouth, Mat. 12.27. They talk only of Secular things, as if they Imagined to fetch happiness out of that Earth which God hath Cursed. Seneca being asked of what Countrey he was, answered he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Citizen of this World: we may know many to be Citizens of this

World, their speech bewrayeth them.— O curvae in terras animae, et caelestium inanes.

4. It reproves them who do indeed speak often to one another but in a bad sence. 1. They speak one to another in hasty words. Their words should be like the Waters of Shiloah that go softly, but too often they are fierce and Pungent. * 1.116 Water when it is hot soon boils over; when the Heart is heated with anger it soon boils over in furious speeches, Jam. 3.6. Passi∣on transports. Many curse in their an∣ger. The Tongue is made in the fa∣shion of a Sword, and it cuts like a Sword: Angry words often prejudice him that utters them: Rehoboam with one churlish word lost ten tribes. A fiery Spirit is unsuitable to the Master we serve, the Prince of Peace; and to his Ambassage, the Gospel of Peace. Such whose tongues are set on fire, let them take heed they do not one day in Hell desire a drop of Water to Cool their Tongue.

2. They speak one to another in a bad sence who Murmure and com∣plain one to another; they do not com∣plain

of their Sins, but their Wants. Murmuring proceeds from unbelief, Psalm 106.24. They believed not his word but murmured. When men distrust Gods Promises, they murmur at his Providences: this is a Sin God can hardly bear, Numb. 14.27. How long shall I bear with this People that murmur against me? Israels speeches were Ve∣nomous, and God punished them with Venomous Serpents, 1 Cor. 10.10.

3. They speak one to another in a bad sence, who vent themselves in filthy scurrilous Language. The Heart is a Vessel full of Wickedness, and the Tongue sets it a-broach. When the Face breaks out in Sores and Pim∣ples, it shews the Blood is corrupt: when men break forth in unsavoury speeches it shews the Heart is Pro∣fane. 1 Cor. 15.35. Evil communication corrupteth good manners. We read that the Lips of the Leper were to be co∣vered, Levit. 13.45. It were happy if we had such Magistrates as would by their Authority cover the unclean Lips of these Lepers.

4. They speak one to another in a bad sence, who instead of seasoning

their words with Grace, mix them with Oaths. Swearers rend and tear Gods Name, and like mad Dogs fly in the face of Heaven, Jer. 23.10. Because of swearing the Land mourns. Some think it the Grace of speech to interlard every sentence with an Oath; as if they would go to Hell Genteelly. But saith one, it is my Custom to Swear. Is this an excuse or an aggravation of the sin? If a Male∣factor should be arraigned for Robbe∣ry, and he should say to the Judge spare me for it is my custom to rob on the High way, the Judge would say, thou shalt the rather dye. For every Oath that a man Swears, God puts a drop of Wrath into his Vi∣al.

5. It reproves them who instead of speaking in an holy manner one to another, speak one of another; 1. In censuring, some make it a part of their Religion to Descant and Cri∣ticize upon others. They do not imitate their graces but reflect upon their failings. God grant professors may wash their hands of this. Were peoples hearts more humble, their Tongues would

be more charitable. 'Tis the sign of an Hypocrite to censure others and commend himself.

2. They speak one of another in slandering: Psalm 50.20. Thou sittest and slanderest thy own Mothers son. Slandering is when we speak to the prejudice of another, and speak that which is not true. Worth is blasted by slander. Holiness it self is no shield from this sin. The Lambs Inno∣cency will not preserve it from the Wolf. Iob calls slandering the scourge of the Tongue, Job 5.21. You may smite a man and never touch him. A slanderer wounds anothers fame, and no Physitian can heal these wounds* 1.117. The Eye and the Name are two ten∣der things. God takes it ill at our hands to calumniate others, especially to asperse those who help to keep up the credit of Religion. Num. 12.8. Were not ye afraid to speak against my Servant Moses? what my Servant, who hath wrought so many Miracles, whom I have spoken with in the Mount Face to Face, were not ye a∣fraid to speak against him? The Greek word slanderer signifies Devil† 1.118. This

is the Devils proper Sin, he is the accuser of the Brethren, Rev. 12.10. He doth not commit Adultery, but he bears false Witness. The slanderer may be indicted for Clipping, he clips his Neighbours credit to make it weigh lighter. This our nature is prone to; but remember, it is as well a sin in Gods account, to break the Ninth Commandment, as the Eighth.

Put this Great duty in Practice,* 1.119 imitate these Holy ones in the Text, They spake often one to another. Hie∣rom thinks they did speak something in defence of the Providence of God, they vindicated God in his dealings, and exhorted one another not to be discouraged at the Virulent speeches of the Wicked, but still hold on a course of Piety. Thus (Christians) when you meet, give one anothers Souls a visit, drop your Knowledge, impart your experiences each to other, Psalm 66.16. Sampson having found Hony did not only eat of it himself, but carried it to his Father and Mother, Iudg. 14.9. Have you Tasted the Hony of the word? let others have a Tast with you. He who hath bin in

a Perfumers shop doth not only him∣self partake of those sweet smells, but some of the perfume sticks to his cloaths, so that those who come near him partake of those perfumes: so having our selves perceived the sweet Savour of Christs Oyntments, we should let others partake with us, and by our Heavenly discourse, diffuse the perfume of Religion to them, Col. 4.6. Let your words be seasoned with Salt: let Grace be the salt which seasons your Words and makes them Savoury. Christians should take all occasions of Good dis∣course when they walk together, and sit at Table together. This makes their eating and drinking be to the Glory of God, 1 Cor. 10.31. What makes it a Communion of Saints but Good conference?

But some may say they are barren of matter, and know not what to speak of?

No, have you walked so often through the field of Scripture, yet ga∣thered no ears of Corn? have not you matter enough in the Word to fur∣nish you with discourse? Let me sug∣gest a few things to you. When you

meet speak one to another of the Promises. No Hony so sweet, as that which drops from a Promise. The promises are the support of Faith, the springs of joy, the ••aints Royal Char∣ter. Are you Citizens of Heaven, and not speak of your Charter? Speak of the preciousness of Christ: he is Beau∣ty and Love; he hath laid down his blood as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or price of your Redemption. Have you a friend that hath redeemed you, and never speak of him? Speak one to another of Sin, what a deadly evil it is, how it hath infected your Virgin-nature, and turn∣ed it into a lesser Hell. Speak of the Beauty of Holiness, which is the Souls Embroidery, filling it with such Oriental splendor as makes God and Angels fall in love with it. The Graces are (as Damascen saith) the Sacred Characters and Impressions of the Di∣vine nature * 1.120. Speak one to another of your Souls: enquire whether they are in health. Speak about Death and Eternity: can you belong to Heaven and not speak of your Country? Speak one to another of the Times, wherein God is the Greatest sufferer:

let your hearts bleed for his disho∣nours. Thus you see here is matter enough for Holy conference.

Why then do you not set good dis∣course on Foot? I perswade my self one main reason of the decay of the Power of Godliness is want of Christi∣an conference: people when they meet talk of Impertinencies, but God and Heaven are left out of their discourse. That I may perswade you in your converses to put in a word about your Souls, let me offer these few things to your consideration.

1. It was the practice of the Saints of old. Elijah, and Elisha went on talk∣ing good discourse till the Chariot of Heaven came to part them, 2 Kin. 2.11. Davids Tongue was Tuned to the Language of Canaan, Psalm 71.24. My Tongue shall talk of thy Righteousness. The Primitive Christians into what∣ever company they came, were speak∣ing of a Glorious Kingdom they ex∣pected, insomuch that some thought they were ambitious of worldly ho∣nour; which made Iustin Martyr Apo∣logize for them, that the Kingdom they looked for was not of this

World, but a Kingdom with Christ in Heaven. Ierom saith of some of the Roman Ladies, They did spend much of their time in communing together, and they would not let him alone, for asking him Questions about their Souls.

2. We are bid to Redeem the Time, Eph. 5.16. The Poets painted time with Wings, because it flies so fast— Volat ambiguis mobilis alis hora—Time lost had need be redeemed; and is there any better way to redeem time, than to improve it in trading for Heaven, and speaking of God and our Souls?

3. Jesus Christ hath set us a Pattern: his words were perfumed with Ho∣liness, Luke 4.22. All bare him witness, and Wondred at the Gracious words which proceeded out of his Mouth. Christ had Grace poured into his Lips, Psalm 45.2. In all companies he set good discourse on foot. When he sate on Iacobs Well he falls into an Heavenly discourse with the Woman of Samaria about the Water of Life, Iohn 4.14. And so when Levi made him a Feast, Luke 5—He feasts him again with Heavenly discourse. And no sooner

was Christ risen from the Grave, but he was speaking of the things per∣taining to the Kingdom of God, Acts 1.3. The more Spiritual we are in our speeches, the more we resemble Christ: should not the Members be like the Head? Christ will not be our Saviour, unless we make him our Pattern.

4. Good discourse would prevent sinful discourse. Much sin passeth in ordinary talk, as Gravel and Mud pass along with the Water. How many are Guilty of Tongue-sins! Good discourse would prevent evil, as la∣bour prevents idleness. By inuring our Tongues to the Heavenly Dialect, the Devil would not have so much Pow∣er over us.

5. We may guess at mens Hearts by their common discourse. Words are the Looking-glass of the Mind* 1.121. As you may Judge of a Face by the glass whether it be fair or foul; So by the words we may Judge of the Heart. A lascivious Tongue shews a lustful heart, an earthly Tongue a covetous heart; a Gracious Tongue, a Gracious Heart. The Ephraimites were known by their Pronunciation, saying Sibboleth

for Shiboleth, Judg. 12.6. So by the manner of our speech we may be known who we belong to. The Tongue is the Index of the Heart. If you broach a Vessel that which is within will come out; by that which comes out of the Mouth, you may Guess what is within in the Heart, Luke 6 45. Out of the abundance of the Heart the mouth speaketh.

6. Good discourse is beneficial, Iob 6.23. How forcible are rights words? A word spoken in season may make such a powerful impression upon ano∣thers Heart as may do him Good all his Life. One single coal is apt to dye, but many coals put together keep in the heat. Christians by their Heaven∣ly talk do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blow up one ano∣thers Grace into a flame. Monica Austins Mother, hearing others dis∣course of Heaven, was greatly affected and cryed out, What do I do here? Why is my Soul held any longer with this Earthen fetter of my Flesh? When the Daughters of Ierusalem had con∣versed a while with the Spouse, and had heard her describe Christs admi∣rable beauty, their Affections began

to be enflamed, and they would seek him with her, Cant. 6.1. Whither is thy beloved gone O thou fairest among wo∣men, that we may seek him with thee? A Christian by divine discourse may enlighten another when he is ignorant, warm him when he is Frozen, com∣fort him when he is sad, confirm him when he is wavering. Latimer was much strengthened by discourse with Mr Bilny in Prison, and hearing his confession of Faith * 1.122. A good life adorns Religion, a good Tongue Propa∣gates it. When the Apostle would have us edifie one another, what better way could he prescribe than this, to have such Holy speeches proceed out of our Mouths as might Minister Grace unto the hearers? Eph. 4.29.

7. We must be accountable to God for our speeches. Words are judged light, but theyweigh heavy in Gods Balance; by our words we shall be either saved or damned, Mat. 12.37. For by thy words thou shalt be justi∣fied, and by thy words thou shalt be con∣demned. If our words have been sea∣soned with Grace, then the acquitting sentence is like to go on our side.

8. Good discourse is a Christians Honour. The Tongue is called our Glory, Psalm 30.12. Because it is the Instrument of Glorifying God. When our Tongues are out of tune in murmu∣ring, then they are not our Glory; but when these Organs sound in Holy discourse, then our Tongues are our Glory.

9. Good discourse will be a means to bring Christ into our company. While the two Disciples were confer∣ring about the death and Sufferings of Christ, Jesus Christ himself came among them, Luke 24.15. While they communed together, Iesus himself drew near, and went with them. When bad discourse is set on Foot, Satan draws near, and makes one of the Compa∣ny; but when Good discourse is pro∣moted, Jesus Christ draws near.

Let all that hath bin said excite good conference: certainly, there is no better way than this to encrease our Stock of Grace. Others by spend∣ing Grow Poor; but the more we spend our selves in Holy discourse, the richer we Grow in Grace, as the Widows Oyl by Pouring out encreased.

CHAP. VII. Means conducing to Holy Conference.

IF it be asked how may Good con∣ference be arrived at? 1. If you would be discursive in Religion, get your minds well furnished with know∣ledge. Hereby, you will have a Trea∣sure to fetch from, Iob 38.18. I am (saith Elihu) full of matter. Some are backward to speak of Good for want of matter: the empty Vessel cannot run. If you would have your Tongues run fluently in Religion, they must be fed with a spring of knowledge, Col. 3.16. Let the Word of Christ dwell in you richly. In one of the Mi∣racles that Christ wrought, he first caused the Water-pots to be filled with Water, and then saith he, Draw out now, John 2.8. So we must first have our Heads filled with Know∣ledge, and then we shall be able to draw out to others in Good dis∣course.

2. If you would discourse readily in the things of God, make Religion your delight. What men delight in, they will be speaking of: the sensualist speaks of his sports; the worldling of his rich purchase. Delight makes the Tongue as the Pen of a ready writer. The Spouse being delighted and inamoured with Christs beauty, could not conceal her self; she makes an elegant and Pa∣thetical Oration in the commendation of Christ, Cant. 5.10. My Beloved is white and ruddy, the chiefest among ten thousand.

3. Pray that God will both Gift and Grace you for Christian confe∣rence, Psalm 51.15. Lord open thou my Lips. Satan hath lock'd up mens Lips, pray that God will open them. Perhaps you pray that you may Be∣lieve in Christ, but do you pray that you may Confess him, and not be ashamed to speak of him before others? Psalm 119.46. I will speak of thy Testimonies before Kings, and not be ashamed. To end this, let me briefly insert two Cautions.

1. Not but that it is lawful to confer of worldly Negotiations some∣times;* 1.123

Traffick requires conference: But with this proviso, that we should shew more Delectation and Earnestness in speaking of Spiritual things, than Earthly; Remembring the Soul is far more Valuable than the World.

* 1.1242. When persons speak of Religion let it not be for any Sinister Unwor∣thy end, not for Ostentation, but Edi∣fication; and then having your aim right, speak of the things of God with Life and Affection, that others may per∣ceive you feel those Truths which you speak.

CHAP. VIII. Shewing the Second Character in spe∣cial of the Godly, namely, thinking of God.

2. THe Second Character of the Godly in special is,* 1.125 they thought upon Gods name; these Saints when they were together did speak of God, when they were alone they did think of

God; That Thought upon his name.

What is meant by Gods name?* 1.126

1. By the Name of God is meant his Essence;* 1.127 Gods Name is put for God himself.

2. By the Name of God is meant his Glorious Attributes, which are the several Letters of his Name.

3. By the Name of God is meant his Worship and Ordinances where his Name is called upon, Ier. 7.12. Go ye unto my Place which was in Shi∣loh where I set my Name at first: That is, where I first set up my Publick worship.

Now this Name of God, the Saints in the Text did contemplate, they Thought upon his Name. Thoughts are the first-born of the Soul, the conceptions of the mind, the immedi∣ate Fruit and Issue of a rational be∣ing. Thoughts are the Images of things in the Fancy * 1.128. These devout Souls in the Text were chiefly busying their Thoughts about God and Heaven.

It is the inseparable sign of a God∣ly man to imploy his chief Thoughts about God, Prov. 12.5.* 1.129 The Thoughts of the Righteous are Right. That is

they are set upon the Right Object. 'Tis natural to Think. Thoughts fly out of the Mind, as Sparks out of a Furnace. The Hebrew word▪ for a Thought, signifies the Boughs of a Tree* 1.130; Because Thoughts shoot out from our Minds, as branches do from a Tree. 'Tis I say natural to Think, but it is not natural to Think of God, this is proper to a Saint: his Thoughts are Sublime and Seraphical, they fly to Heaven. The Mind is a Mint-house where Thoughts are Minted. David minted Golden Cogitations, Psalm 139.18. I am still with thee. That is (as learned Ainsworth expounds it) by Divine Contemplation. Thoughts are Travellers in the Soul. Davids Thoughts kept Heaven-road, Psalm 73.23. I am continually with thee. As the Mariners needle turns to the North-pole: so a Saints Thoughts are still pointing towards God.

* 1.131Whence is it that the Saints thoughts mount up to God?

* 1.132There will be this Thinking on God, 1. From those intrinsecal Perfections which are in him. The loveliness of the Object attracts the thoughts: God

is the supream Good. There is nothing but God worth thinking on* 1.133. Psal. 119.57. Thou art my Portion, O Lord. Will not a mans thoughts run upon his Portion? A gracious Soul hath found Pleasure in thinking on God, Psal. 63.5, 6. He hath had those Transfigura∣tions on the Mount, those Illapses of the Spirit, those Incomes of Gods Love, those praelibations and foretastes of glory, that he cannot keep his thoughts off from God: To hinder him from thinking on God, is to bar him of all his Pleasure.

2. There will be thinking on God from the powerful. Operations of the Holy Ghost. We cannot of our selves think a good thought, 2 Cor. 3.5. but the Spirit elevates and fixeth the heart on God. Ezek. 3.14. The Spirit lifted me up. When you see the Iron move upward, there hath been some Load-stone drawing it: so when the thoughts move upwards towards God, the Spi∣rit hath, as a divine Load-stone, drawn them.

CHAP. IX. Containing a sharp Redargution.

OUT of the quiver of this Text I may draw several Arrows of Reproof.* 1.134 1. It reproves such as do not think upon Gods Name. It is the Brand-mark of a Reprobate, God is not in all his thoughts, Psalm 10.4. * 1.135 He endeavours to expunge and blot God out of his mind: though he draws his Breath from God, yet he doth not think of him: his thoughts shoot in∣to the Earth, Philip. 3.19. Had not sinners by their fall lost their Head∣piece, they would reason thus with themselves: Sure God is best worth thinking on; is there any excellency in the World? then what is there in God that made it? He gives the Star its beauty, the Flower its fragrancy, Food its suavity; and if there be such deli∣ciousness in the Creature, what is in God? He must needs be better than all * 1.136. O my Soul, shall I admire the

Drop and not the Ocean? Shall I think of the Workmanship, and not of him that made it? This is the fruit of Ori∣ginal Sin, it hath warped the Soul, and taken it off from the right Object.

It reproves such as indeed think of God,* 1.137 but they have not Right Thoughts of him. As the Lord said to Eliphaz, Job 42.7. Ye have not spoken of me the thing that is right; so some think of God, but they do not think of him the thing that is right. 1. They have Low unworthy Thoughts of God, they Fancy God to be like themselves, Psalm 50.21. Men think God is as short-sighted as they, and that he can∣not see them through the thick Ca∣nopy of the Clouds: but he that makes a Watch knows all the Wheeles and Pins in it, and the Spring which causeth the Motion. God who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the inspector of the Heart, sees all the intrigues and Private Caballs in the Thoughts * 1.138. God knows the true Motion of a false Heart, Ier. 29.23. I know and am a witness, saith the Lord.

2. Men have Injurious Thoughts of God: 1. They deem his wayes un∣equal,

Ezek. 18.25. Is not my way equal? Some call Gods Providence to the Bar of Reason, and Judge his pro∣ceedings excentrick; but God laies Righteousness to the Plummet, Isa. 28.17. His wayes are secret, but alwayes just. God is most in his way, when we think he is out of his way.

2. They think his wayes are not Profitable, Mal. 3.14. What profit is it that we have kept his ordinance? we cannot shew our earnings. These are not Right Thoughts of God. Men think him to be an hard Master: But God will be in no mans debt, he gives double pay, Mal. 1.10. Neither do ye kindle a sire on my Altar for nought.

* 1.139It reproves such as instead of thinking on God, their minds are wholly taken up with Vain Thoughts. Vain Thoughts are the froth of the Brain, Ier. 4.14. How long shall Vain Thoughts lodge with thee? I deny not but Vain Thoughts may sometimes come into the best Hearts, but they have a care to turn them out before night, that they do not Lodge. This denominates a Wicked man, his Thoughts Dw••ll upon Vani∣ty; and well may his Thoughts be

said to be Vain, because they do not turn to any profit, Ier. 16.19. Vani∣ty, and things wherein there is no Profit. They are Vain Thoughts which are about Foolish things, and run all into straw. They are Vain Thoughts which do not Better the Heart, nor will give one drop of Comfort at death, Psalm 146.4. In that very day his Thoughts perish. Vain Thoughts are Pernitious, they Fly-blow the Heart and leave an ill tincture behind.

4. It reproves such as have not on∣ly Vain Thoughts, but Vile Thoughts.* 1.140 1. Proud Thoughts, while they view themselves in the Glass of Self-love, they begin to take up Venerable Thoughts of themselves, and so Pride fumes up into their Head and makes them Giddy * 1.141.

2. Impure Thoughts. They think how to Gratifie their Lusts, they do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 make provision, or as the word signifies, become Caterers for the Flesh, Rom. 13.14.

Sin begins in the Thoughts; first men Devise sin, then Act it, Mica. 2.2. For instance, would one have pre∣ferment: he bethinks himself by what

Ladder he may climb to Honour. He will Cringe and comply, and lay aside Conscience, and this is the way to rise. Would a man Grow rich: he sets his Thoughts a work how to compass an estate, he will circumvent, and pull down his Soul to build up an estate. Would he wreak his Ma∣lice on another; he frames an Engine in his Thoughts to take away his Life: as Iezabel (that Painted Harlot) when she would ruine Naboth, pre∣sently fains a Sham-Plot and Subtilly thinks of a way how to dispatch him, 1 King. 21.9. Proclaim a fast, and set Naboth on high among the People, and set two men Sons of Belial to Witness against him, saying, thou didst blaspheme God and the King, and carry him out and stone him. O the Mischief of Thoughts! A man may Deny God in his Thoughts, Psalm 14.1. The Fool hath said in his Heart there is no God. He may com∣mit Adultery in his Thoughts, Mat. 5.28. Whosoever looks on a Woman to Lust after her hath committed Adultery with her in his Heart. A man may Murder another in his Thoughts, 1 Ioh. 3.15. Whosoever hateth his

brother is a murderer. O how much contemplative wickedness is in the World! Tremble at sinful Thoughts. We startle at Gross sin, but we are not troubled so much for sinful Thoughts. Know, 1. That sin may be committed in the Thoughts, though it never blossom into outward Act, Prov. 24.9. The Thought of Foolish∣ness is sin. See this in two things.

1. Envy, the Jews envied Christ the fame of his Miracles, Mat. 27.18. Pilat knew that for envy they had deli∣vered him. Here was sin committed in the Thoughts: the Jews sinned by envying Christ, though they had ne∣ver Crucified him.

2. Discontent, Gen. 24.5. Cain was wroth and his Countenance fell. He did Malign his Brother, and his thoughts were boiled up to Discontent. Here was sin committed in the thoughts. Cain sinn'd by Discontent though he had never Murdered his Bro∣ther.

2. God will punish for sinful thoughts. We say Thoughts are free; so they are in mans Court * 1.142; but God will punish for Thoughts: it was

set upon Herods score, that he thought to have destroyed Christ under a pretence of worshipping him, Mat. 2.8.

Let us be humbled for the sins of our Thoughts, Prov. 30.32. If thou hast thought evil, lay thy hand upon thy Mouth. That is, humble and abase thy self before the Lord. The best alive had need be humbled for their thoughts. 1. The Instability of their Thoughts. How do the Thoughts Dance up and down in Prayer: like Quick-silver they will not six. 'Tis hard to tye two Good Thoughts together.

2. The Impiety of their Thoughts. In the fairest fruit may be a Worm, and in the best Heart evil Thoughts may arise. Did mens Hearts stand where their faces do, they would blush to look one upon another. Let us I say be deeply humbled for our Thoughts. Let us look up to Christ that he would stand between us and Gods Justice, and that he would intercede for us that the Thoughts of our Hearts may be forgiven us.

* 1.143Let us think of Gods Name;* 1.144 let us lock up our selves with God every

day; let our Thoughts get Wings, and with the Birds of Paradise fly up towards Heaven. Christians, look up on that day to be lost, wherein you have not conversed with God in your Thoughts; think of God in your Clo¦set, in your Shop: Trade above the Moon. Isaac went out into the field to meditate, Gen. 24.63. He did take a turn in Heaven by holy Ejaculations. Our Minds should be steeped in holy Thoughts. It is not enough to have a few Transient Thoughts of God by the By, but there must be an immo∣ration or staying our Minds on God, till our Hearts are warmed in love to him, and we can say as they, Luk. 24.32. Did not our Hearts burn with∣in us?

But what should be the matter of our holy Musings?* 1.145

1. Think of Gods Immense Being.* 1.146 Adore his illustrious Attributes, which are the Beams by which the Divine nature shines forth. Think of Gods Omnisciency: he makes a Curious and Critical descant upon all our Actions, and enters them down into his day-book. Think of Gods Holiness, which

is the most sparkling Jewel of his Crown, Exod. 15.11. Think of Gods Mercy: this makes all his other Attri∣butes sweet. Holiness without Mercy, and Justice without Mercy would be terrible. Think of Gods Veracity, Exod. 34.6. Abundant in Truth; that is, God will be so far from coming short of his word, that he doth more then he hath said. He shoots beyond the Pro∣mise, never short of it.

2. Think of the Works of God, Psalm 77.12. I will meditate of all thy Works. Gods works are bound up in three great Volumes, Creation, Redemption, Providence: here is sweet matter for our Thoughts to expatiate upon.

CHAP. X. Swasives and Incentives to Holy Thoughts.

LET me, to inforce the Exhortati∣on, propound some Swasives and Inducements to be frequent in the Thoughts of God. 1. The end why

God hath given us this thinking facul∣ty is, that we may think on his Name. When our Cogitations run out in Impertinencies (like water running be∣side the Mill) we should think with our selves thus: did God give us a Ta∣lent to misimploy? did he give us Thoughts that we should think of eve∣ry thing but him? were these Arrows given us to shoot beside the Mark?

2. If we do not inure our selves to Good thoughts, we cannot be Good Christians. Thinking seriously on Hea∣venly things, makes them stay in our Mind, causeth delight in them, and makes them Nutritive. Musing on Holy Objects is like concocting food, which turns it to Blood and Spirits: so that without Holy Cogitation, no Religion. Can a man be Religious and scarce ever think of it?

3. We are deeply obliged to think on God. 1. God is our maker, Psalm 100.3. It is he that hath made us, and not we our selves. Our bodies are Gods curious needle work, Psalm 139.15. And as God hath wrought the Cabinet, so he hath put a Jewel in it, the Precious Soul. Hath God made us,

and shall not we think of him? 2. God hath sweetned our Lives with Various Mercies. The city of Syracuse in Si∣cily was so curiously scituated, that the Sun was never out of sight: God hath so placed us by his Providence, that the Sun-shine of Mercy is never out of sight. We are Bemiracled with Mercy; Mercy feeds us with the Finest of the wheat, the Bread of Life; Mercy guards us with a Guard of Angels; it makes the Rock pour forth Rivers of Oyl: and shall not the Stream lead us to the Fountain? shall not we think of the God of our Mercies? this were high Ingratitude.

4. To have frequent and Devout Thoughts of God witnesseth Sincerity. No truer Touchstone of Sanctity, than the Spirituality of the Thoughts: that a man is, that his Thoughts are, Prov. 23.7. For as he thinketh in his Heart so is he. Thoughts are freer from Hypo∣crisie than words: one may speak well for applause, or to stand right in the Opinion of others; but when we are alone and think of Gods Name, and admire his Excellencies, this shews the Heart to be Right. Thoughts are freer

from Hypocrisie than an Unblamable Life. A man may in his outward car∣riage be fair, yet have a Covetous, Revengeful mind. The Acts of Sin may be forborn, when the Heart sits brooding upon Sin; but to have the Thoughts Spiritualized and set upon God, is a truer Symptom of sincerity, than a Life free from Vice. Christi∣ans, what do your Thoughts run upon? where do they make their most fre∣quent Visits? can you say, Lord, our Hearts are still Mounting up to Hea∣ven, our Thoughts are lodg'd in Para∣dise; though we do not see thy face, yet we think on thy Name? this is a good Evidence of Sincerity. We Judge of men by their Actions; God Judgeth of them by their Thoughts.

5. Thinking much on God would Cure the Love of the World. Great things seem little to him that stands high. To such as stand upon the top of the Alps the great Cities of Cam∣pania seem little Villages: they who are Mounted High in the contempla∣tion of Christ and Glory, how do the things of the World disappear, and even shrink into nothing! A Soul ele∣vated

by faith above the Visible Orbs, hath the Moon under his feet. A true Saint intermedles with Secular Affairs more out of Necessity than Choice. St. Pauls Thoughts were sublime, he lived in the Altitudes, and how did he scorn the World * 1.147! Gal. 6.14. The world is crucified to me *.

6. Thinking on God would be ex∣pulsive of Sin. Whence is Impiety but from Incogitancy? Did men Ruminate upon Gods Holiness and Justice, durst they sin at that rate as they do? That which check'd Ioseph, was the Thoughts of a Sin-revenging God. When the de∣lights of sin Tickle, let the Thoughts of God come into mens Minds, that he is both the Spectatour and the Iudge, and after the Golden Crowns and Wo∣mens Hair come the Lions Teeth, Rev. 9.8. This would put them into a cold Sweat, and be as the Angels drawn Sword† 1.148, it would scare them from sin.

7. Thinking on God is an admira∣ble means to encrease our love to God. As it was with Davids musing on Mor∣tality, Psam 39.3. As I was Musing the fire burned; so it is with our Mu∣sing

on the Deity: while we are think∣ing on God, our Hearts will kindle in love to him. The Reason our Affe∣ctions are so chill and cold in Religi∣on is, because we do not warm them with the Thoughts of God. Hold a Burning-glass to the Sun, and the glass burns that which is near to it: So when our Thoughts are lifted up to Christ the Sun of Righteousness, our Affections are set on fire. No soon∣er had the Spouse been thinking on her Saviours Beauty, but she fell sick of love, Cant. 5.8. O ye Saints, do but let your Cogitations dwell upon the Love of Christ, who did pass by Angels and think of you; who was wounded, that out of his wounds the Balm of Gilead might come to heal you; who leaped into the Sea of his Fa∣thers wrath, to save you from drown∣ing: think of this unparallel'd love which sets the Angels a Wondring, and see if it will not affect your Hearts and cause Tears of love to slow forth.

8. Thinking on God will by degrees transform us into his Image. As Jacobs Flock looking on the Rods that had White streaks conceived and brought forth

like them, Gen. ••••, 39. So by contem∣plating Gods Holiness, we are in some measure changed into his likeness. 2 Cor. 3.18. Beholding as in a Glass the Glory of the Lord, we are changed into the same Image. The contemplative sight of God was transforming: they had some Print of Gods Holiness upon them; as Moses when he had been on the Mount with God, his face shi∣ned, Exod. 34.35. What is Godliness but God-likeness? and who are so like him as they that think on his Name?

9. Thinking on God is sweet, it Ushers in a secret delight into the Soul Psalm 104.34. My meditation of him shall be sweet. He whose Head is got above the Clouds, his Thoughts are sled aloft, and he hath God in his eye, is full of divine Raptures, and cries out as Peter in the transfigurati∣on, Lord, it is good to be here. Holy Thoughts are the Dove we send out of the Ark of our Souls, and they bring an Olive branch of Peace. Some complain they have no Joy of their lives; and truly no wonder, when they are such strangers to Heavenly Con∣templation.

Would you have God give you Comfort, and never think of him? Indeed Israel had Manna drop'd into their Tents, and they never Thought of it; but God will not drop down this Manna of Heavenly Joy on that Soul which seldom or never thinks of him. Would you have your Spirits chearful? let your Thoughts be celesti∣al. The higher the Lark flies, the Sweet∣er it sings: The higher a Soul ascends in the Thoughts of God, the sweeter Joy it hath.

10. Thoughts of God will turn to the best account. Thoughts spent on the World are often in Vain. Some spend Thoughts about laying up a Portion for such a Child; and perhaps, either it dies, or lives to be a Cross. Others beat their Brains how to rise at Court; and when Royal Favour hath shined upon them, on a sudden an Eclipse falls out, and the Kings smile is turn'd into a frown, and then their Thoughts are frustrated—Et stultus labor est ineptiarum— * 1.149. How oft do men build Castles in the Air? But the Thoughts of God will turn to a good account, they Aug∣ment

Sanctification, and bring Satis∣faction, Psalm 63.5. My Soul shall be satisfied as with marrow and fatness, when I remember thee on my bed, and meditate on thee, &c. The Thoughts we have of God in the time of health, will be a Comfort to us in the time of sickness.

11. God thinks of us, and shall not we think of him? Psalm 40.17. The Lord thinketh upon me. God thinks on us every Morning, Lam. 3.23. His Mercies are new every Morning. He gives us Night-Mercies, he Rocks us every Night asleep, Psalm 127.2. So he giveth his beloved Sleep: and if we chance to wake he gives us Songs in the Night, Job 35.10. If God be thinking of us Day and Night, shall not we think of his Name? How can we forget a freind who is ever mindful of us? Jer. 29.11. I know the Thoughts that I think towards you (saith the Lord) Thoughts of Peace. Though God be out of our sight, we are not out of his Thoughts.

12. God will one Day reckon with us for our Thoughts. He will say I gave you a Cogitative faculty, what have

you done with it? If God asks a Covetous man, what have been your Sentiments? which way have your Thoughts run? he will Answer, to heap up Riches: if God asks Princes and Emperors, how have you employ'd your Thoughts? they will say, how by our Scepter to beat down the Pow∣er of Godliness. What a dreadful ac∣count will these Persons have to give at last! Not only mens Actions, but their Thoughts will accuse them, Rom. 2.15.

13. Our Thoughts of God shall not be lost. God accepts of the Thought for the deed. David had a good Thought come into his Mind to build God an House, and God took it as kindly as if he had done it, 2 Chron. 6.8. Forasmuch as it was in thy Heart to build an house to my Name, thou didst well that it was in thy Heart. When Christians have Thoughts of promo∣ting Gods Glory, they would do such good Acts if it were in their Power, build Hospitals, distribute Justice, cut off offenders from the City of God, the Lord looks upon it as if they had done it: so that our Thoughts of God are not lost.

* 1.150Let us think of God in a Right manner. A Good Medicine may be spoil∣ed in the making: so may a Good Duty be spoiled in the doing. Thoughts may be Good for the matter of them, yet may be Faulty in the manner. I shall shew you

• 1. How Thoughts of God may fail in the Manner.
• 2. The Right Manner of Thinking upon God.

1. How Thoughts of God may fail in the Manner. 1. A man may Think of God, yet not intend his glory. Jehu had good Thoughts came into his Mind, to destroy the Baal-worshippers, but his intent was to advance him∣self into the Throne. Bad aims Fly-blow good Actions. 2. A man may have Good Thoughts but they are forced,—Virtus nolentium nulla est— When one bleeds under Gods afflicting hand, he may Think of God, yet have no love to him, Psalm 78.34. When he slew them, then they remembred that God was their Rock, and the high God their Redeemer: nevertheless they did flat∣ter

him with their Mouth. These were good Thoughts, but it was to complement with God, and to get rid of the Af∣fliction. 3. A man may have Thoughts of God out of design to stop the Mouth of Conscience. Conscience doth lash the profane Sinner; what art thou so Wicked as never to Think of God, who indulgeth thee with so many favours? Hereupon he may have a few good Thoughts; but they are irksome to him: this is not from a Principle of Conscience, but to quiet Conscience. 4. A man may think of God with Horrour: he thinks of Gods Soveraignty, and dreads the Thoughts of God. You see one may think of God, yet these Thoughts may become sinful.

2. I shall shew you the Right man∣ner of Thinking upon God: 1. Our Thoughts of God must be Serious. Feathers swim on the top, but Gold sinks into the Water: Feathery Spi∣rits have some floting Thoughts; but good Hearts sink deep in the Thoughts of a Deity. 2. Our Thoughts of God must be Spiritual. Take heed of fra∣ming any gross conceits of God in

our Minds, representing him by the simili∣tude of the Creature, Deut. 4.15. Ye▪ saw no Similitude. Conceive of God in Christ: we cannot see him any other way, as we cannot see the Sun in the Circle but in the Beams, the God-head dwells in Christs Humane nature, Col. 2.9. Think of God as a Spirit full of immense Glory, propitious to us through a Mediatour. 3. Our Thoughts of God must be Delightful. With what Delight doth a Child think of his Fa∣ther! A gracious Soul counts them the Sweetest hours which are spent with God. 4. Our Thoughts of God must be Vertual and Efficacious, leaving our Hearts in a a better Tune: The Thoughts of Gods faithfulness must make us confide in him, the Thoughts of Gods Holiness must make us con∣form to him. This is the Right think∣ing on God when it is influential, it leaves us in a more Heavenly frame.

CHAP. XI. Helps to Holy Thoughts.

IT shews us how to have our Thoughts frequently fixed upon God. 1.* 1.151* 1.152 Begin the day with Holy Thoughts * 1.153, Psalm 139.17. When I awake I am still with thee. God should have the first buddings of our Thoughts. In the Law, the Lord would have the first fruits offered him: give God your Virgin-thoughts in the Morning—Quo semel est imbuta recens servabit odorem testa diù—what the Vessel is first seasoned with, it keeps the rellish a long time after. The Mind being sea∣soned with Good Thoughts in the Morning, will keep the Heart in a better Decorum all the day afrer.

2. If you would think of God take heed of hindrances. 1. Turn away your eyes from beholding Vanity, Psal. 119.37. Vain Objects Poyson the Imagination, lascivious Pictures, and wanton talk leave bad impressi∣ons

upon the fancy. 2. Call off your Thoughts what you can from the world. If worldly Thoughts come Crowding into our Mind, good Thoughts will be lost in the Crowd.

3. Get a love to God and his wayes. One cannot but think of that which he loves, Ier. 2.32. Can a Maid forget her Ornaments? when she hath not her Jewel on her Ear, she will have it in her Thoughts. A person deeply in love cannot keep his Thoughts off from the Object he loves. The rea∣son we Think on God no more, is, be∣cause we love him no more. Let there be but one spark of love to God, it will fly Upward in Heavenly Eja∣culations. By nature we have Quick-silver Hearts which cannot be made to fix on God, but by love.

4. If you would think often on God, get an interest in him, Psalm 48.14. This God is our God. We think most upon that which is our own. If a man ride by brave Houses and Gardens, he casts his Eye slightly upon them, and doth not much Mind them; but let him have an house of his own, and his Thoughts dwell in it. Why do

men think no more of God, but be∣cause God and they are strangers. Let a mans interest in God be cleared, and he will not be able to keep his Thoughts off from God.

CHAP. XII. Shewing the first Good Effect of the Saints Piety.

2. THE Good effects of the Saints Piety. 1. God Regarded it. The Lord hearkened and heard.

These blessed ones in the Text were speaking and thinking of God, and he did not turn away his Ear from them, as if he had not minded them; but he hearkened and heard; which ex∣pression denotes.

• 1. Diligence.
• 2. Delight.

1. It notes the diligent heed God gave to these Saints, He hearkened.

Here was attention of Ear, and intens∣ness of Mind. Hearkening is the Ge∣sture of one that Listens to what another saith.

2. Gods hearkening shews the de∣light he took in the Holy Dialogues of these Saints: he was pleased with them, they were to him as sweet Melody.

* 1.154That God takes special Notice of of the Good which he sees in his Peo∣ple. The Children of God may per∣haps think that God doth not regard them, Iob 30.20. I cry unto thee, and thou dost not hear me. The Church complains, God did shut out her Prayer, Lam. 3.8. But though God be some∣times Silent, he is not Deaf: he takes Notice of all the good Services of his People, the Lord hearkened and heard.

* 1.155Whence is it God takes such No∣tice of his Peoples Services?

* 1.1561. Not from any Merit in them, but the Impulsive cause is his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Free-grace. The best duties of the Righteous could not endure Gods bal∣lance* 1.157, but God will display the Tro∣phies of his Mercy. Free-grace accepts what Justice might condemn.

2. Gods taking Notice of the good

in his people, is through Christ, Eph. 1.6. He hath made us accepted * 1.158 in the Beloved. Or as Chrysostom renders it, he hath made us Favourites. Through the Red glass every thing appears of a Red Colour: through Christs blood, both our Persons and Dutyes appear Ruddy and Beautiful in Gods Eyes.

3. God takes Notice of the Servi∣ces of his People, because they flow from a Principle of Grace. God regards the Voice of Faith, Cant. 2.14. O my Dove, let me hear thy Voice, for sweet is thy Voice. The Services of the Wic∣ked are harsh and sowre, but the Godly give God the first ripe Cluster * 1.159 Which grows from the sweet and pleasant Root of Grace.

CHAP. XIII. Inferences drawn from the Propositi∣on.

IF God hearkens and hears, hence I infer Gods Omnisciency.* 1.160 How could, he being in Heaven, hear what the Saints speak and think, were he not Omniscient? Through the bright Mirror of his own essence he hath a ful Idea of all things. He knows the Intrigues of States, the Stratagems of his Enemies, Exod. 14.24. Future Contingencies fall within his Cogni∣zance * 1.161. Gods Knowledge is Prima∣ry: he is the Original, Pattern, and Prototype of all Knowledge. Gods Knowledge is Instantaneous. He knows all at once: Our Knowledge is Succes∣sive, we know one thing after another, and argue from the Effect to the cause; but all things are in Gods view uno intuitu, in one intire prospect. Gods Knowledge is infallible and not

Subject to mistake. Such is the Infi∣nity of his Knowledge, that the Apo∣stle cries out in Admiration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O the depth of the Riches both of the Wisdom and Knowledge of God! Rom. 11.33. The World is to God as a Bee-hive of Glass, where you see the working of the Bees, and the framing of their Combs. All things are unvail∣ed to the Eye of Jehovah.

See Gods Goodness who often passeth by the failings of his People * 1.162,* 1.163 and takes Notice of the good in them, He hearkened and heard. 1 Pet. 3.6. Sarah obeyed Abraham, calling him Lord. The Holy Ghost passeth by her un∣belief and Laughing at the Promise, and took Notice of her reverence to her Husband, she called him Lord. Jam. 5.11. Ye have heard of the Pa∣tience of Iob. We have heard of his Impa∣tience, cursing his Birth-day: But the Lord doth not upbraid him with that, but observes the good that was in him; ye have heard of the Patience of Job. The Painter who drew Alexanders Picture, Drew him with his finger upon his Scar; so God puts a finger of Mercy upon the Scars of his Children. He sees their Faith,

and Winks at their failing.

* 1.164See Gods different carriage towards the Godly and the Wicked: If the Godly Think of his Name, he hearkens and hears; but if the Wicked meddle with Religious duties, he turns away his Ear, Gen. 4.5. To Cain and his Offering God had no respect. Suppose a man had a Sweet breath, yet if he had the Plague, no body would come near him: So, though a sinner may give God many a sweet elegant Ex∣pression in Prayer, yet having the Plague of the Heart, God will not re∣ceive any Offering from him. If God shut mens Prayers out of Heaven, it is a sad Prognostick that he will shut their Persons out of Heaven.

* 1.165See the Priviledge of the Godly: they have Gods Ear, the Lord heark∣ened and heard, Psalm 34.15. His Ears are open to their cry: it would be counted a great happiness to have the Kings ear; but what is it to have Gods Ear! The Lord hearkened and heard. Believers have the Spirit of God breathing in them, and God cannot but hear the Voice of his own Spirit.

See what an encouragement here is to be conversant in the duties of Gods Worship:* 1.166 he takes Notice of the services of his People; he hearkens to them as to sweet Musick. Who would not come with their humble ad∣dresses to God, when he is so pleased with them? Prov. 15.8.

But my deserts are nothing?* 1.167

God bestows not his Favours ac∣cording to our desert,* 1.168 but according to his Promise.

But I have prayed a long time and have no Answer.* 1.169

God may hear Prayer when he doth not Answer.* 1.170 He may lend us his Ear, when he doth not shew us his Face. The Text saith, the Lord hearkened and heard. 'Tis not said he gave an Answer, but he hearkened. It becomes suitors to wait. Faith stays upon God, Patience stayes for God, Psal. 123.2. As the Eyes of Servants look unto the hand of their Masters, so our Eyes wait upon the Lord our God, un∣till he have Mercy upon us.

See the difference between God and men:* 1.171 God takes Notice of the good in his people; the Wicked pass by the

good in the Godly, and take Notice only of their failings. If they can spy any indecency or blemish in them, they upbraid them with it; Like those children, 2 King 2.23. who reproached Elisha for his Baldness, but took no Notice of the Prophets Miracles. Erasmus speaks of one, who observed all the lame Verses in Homer, but passed over the good.

* 1.172From this, the Lord hearkened and heard, Behold the folly of Idolaters: they worship a God who can neither hearken nor hear. The Cretians Pi∣ctured Iupiter without Ears. Idol-Gods have Ears, but hear not, Psalm 115.16. A life-less God is good enough for a life-less worship.

Let the People of God stand and Wonder.* 1.173 1. At Gods Condescension, that he who is so high in the prai∣ses and acclamations of the Angels,* 1.174 should stoop so low, as to listen to the lispings of his children. The Lord hearkened and heard: Alas, God hath no need of our Services; he is infinite∣ly blessed in reflecting upon the Splen∣dour of his own infinite Being: we cannot adde the least Cubit to his Essential Glory, Iob 35.7. If thou be

Righteous what givest thou to him? or what receiveth he at thy hands? yet such is his sweet Condescention, that he doth as it were stoop below him∣self, and take Notice of his Peoples Poor Oblations.

2. Wonder at Gods Love, that he should regard those services of his People, which are so mixed with Corruption, Isa. 64.6. Our Righ∣teousnesses are as filthy Rags * 1.175. The Eu∣charistical Sacrifice, which was the highest, had some Leaven joined with it, Levit. 7.13. Our best duties have some Leaven of Imperfection in them; yet such is Gods love, that he hath a liking to them, and accepts them, Cant. 5.1. I have eaten my Hony-Comb with my Hony. Hony is sweet, but the Hony-comb is Viscous and bitter, and can hardly be eaten; yet such was Christs love to his Spouse, that he eat of her Hony-comb, her services mixed with Imperfection, and was pleased to take delight in them. Oh the Love of God! that he should have respect to our offerings that are interlarded with sin. Our best duties are as sweet Wine coming out of a Sowre Cask.

* 1.176If God hearkens to us when we speak, let us hearken to him when he speaks. In the word preached God speaks to us. He is said now to speak to us from Heaven, Heb. 12.25. That is, by the preaching of the word, as a King speaks by his Ambassadour. Doth God hearken to us, and shall not we hearken to him? Be not like the Deaf-adder which stoppeth her Ear. This the Lord complains of, Iob 33.14. God speaketh Once, yea Twice; yet man re∣gardeth it not. If Gods word doth not prevail with us, our prayers will not prevail with him.

CHAP. XIV. Shewing the second Good Effect of the Saints Piety,

2. THE Second Good effect of the Saints Piety, was, God recorded it. A Book of Remembrance was written before him: The word in the

Original for Book of Remembrance * 1.177 Signifies a Book of Memorials or Mo∣numents. The words immediately fore∣going recite Gods hearkening and hear∣ing; but lest any should say, though God doth at the present hear the Holy Speeches and Thoughts of his Children, yet may they not in time slip out of his Mind? therefore these words are added, a Book of Remembrance was written before him. The Lord did not only hear the Good speeches of the Saints, but Recorded them, and Wrote them down; a Book of Remem∣brance was written. This is spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the manner of men. Not that God hath any book of Re∣cords by him, he needs not write down any thing for the help of his Memory, he is not Subject to oblivion. Things done a thousand years ago are as fresh to him, as if they were done but Yesterday, Psalm. 90.4. A thou∣sand years in thy sight are but as Yester∣day when it is past. This book of Re∣membrance therefore, is a borrowed speech, taken from Kings, who have their Chronicles wherein they note Memorable things * 1.178. King Ahasuerus

had his book of Records, wherein were written the worthy deeds of Mordecai, Esther 6.1, 2. So God bears in Mind all the Good speeches and pious acti∣ons of his Children. Gods curious and Critical observation is a Book of Re∣cords, where nothing can be lost or torn out.

God doth Eternally remember all the Good designs,* 1.179 and Pious endea∣vours of his People, Heb. 6.10. God is not unrighteous to forget your Work and labour of love, which you have shew∣ed towards his Name. Eight things God writes down in his Book of Re∣membrance.

1. The Lord writes down the Names of his Saints, Philip. 4.3. Whose Names are in the Book of Life. This Book hath no Errata's, Rev. 3.5.

2. The Lord writes down the good speeches of his People. When Chri∣stians speak together of the Mysteries of Heaven (which is like Musick in consort) God is much taken with it: When their Tongues are going, Gods pen is going in Heaven. They that fear'd the Lord spake often one to another,

and a Book of Remembrance was writ∣ten.

3. The Lord writes down the Tears of his People. Tears drop down to the Earth, but they reach Heaven * 1.180: God hath his Bottle and his Book, Psalm 56.8. Put thou my Tears into thy bot∣tle, are they not in thy Book? Tears drop from the Saints, as Water from the Roses: they are fragrant to God, and he puts them in his Bottle. And besides this, he hath his Book of Re∣membrance, where he sets them down; are they not in thy Book? Especially God writes down such Tears as are shed for the sins of the times, Ezek. 9.2. One was clothed with linnen; with a writers Inkhorn by his side: this was to write down the Tears of the Mourn∣ers, and to set a mark upon the fore∣heads of them that sighed for the Abo∣minations done in the midst of the City, ver. 4.

4. God writes down the Thoughts of his People. We can write down mens Words, but we cannot write down their Thoughts. It would pose the Angels to write mens Thoughts: but be as∣sured, never an Holy cogitation comes

into our Mind, but God writes it down. So in the Text, a Book of Re∣membrance was written for them that Thought upon his Name. Two things are silent, yet have a Voice, Tears * 1.181, and Thoughts † 1.182.

5. God writes down the desires of his People, Psalm. 38 9. All my desire is before thee: That is, it is set down in thy book. Desire is the Spiritual Ap∣petite, or the Souls Anhelation and breathing after God, Psalm 84.2. In this Life we do rather desire God than enjoy him. Can we say we take our Souls è Corporis Pharetra out of the quiver of our Bodies, and shoot them into Heaven? do our Affections sally forth towards Christ? do we desire him superlatively and uncessantly? Every such desire is put down in Gods Register Book: all my desire is before thee.

6. The Lord writes down the pray∣ers of his People, Ionah 2.7. Prayer, though it be not Vocal, only Mental, is Recorded, 1 Sam. 1.13. Hannah spake in her Heart. That prayer God did write down and Answer; God was better to her than her prayer;

she prayed for a Son, and God gave her a Prophet. When the heart is so full of grief, that it can only groan in Prayer; yet a Groan is sometimes the best part of a Prayer, and God writes it down, Psalm 38.9. Lord, my Groaning is not hid from thee. If we cannot speak with elegancy in Prayer, if it be only lisping and chat∣tering, God puts it in his Book of Re∣membrance, Isa. 38.14. Like a Crane, so did I chatter: yet that prayer was heard and registred, Ver. 5. I have heard thy prayer, I have seen thy Tears.

7. God writes down the Alms of his People. Works of Mercy must be done out of Love to God: as Mary out of love brought her Ointments and sweet Spices and anointed Christs dead body: so out of pure love we must bring our Ointments of Charity to anoint the Saints, which are Christs living body, Such Alms are not lost * 1.183. Heb. 13.16. With such Sacrifices God is well pleased. And that we may see how well the Lord is pleased with them, he hath a Book of Remembrance for them, he writes them down. Item, so much lent to the Lord, Acts 10.4.

Cornelius, thine Alms are come up for a memorial before God.

8. God hath a Book of Remem∣brance for the Sufferings of his Peo∣ple. The Saints Purgatory is in this life. But there are two things may bear up their Spirits. 1. Every Groan of theirs goes to Gods Heart, Exod. 6.7. I have heard the Groanings of the Children of Israel. In Musick when one string is touch'd, all the rest sound: when the Saints are stricken Gods bowels sound. 2. God hath a Book of Records to write down his Peoples injuries. The wicked make wounds in the backs of the Righteous, and then pour in Vinegar: God writes down their Cruelty. 1 Sam. 15.2. I Remember what Amalek did to Israel. Amalek was Esaus Grand∣child* 1.184. A bitter enemy of Israel. The Amalekites shewed their Spight to Israel two wayes. 1. They did lye in ambush; and as Israel passed by, fell upon their rear, and cut off the feeble in their army, 1 Sam. 15.2.

2. They did openly give Battel to them, and would have hindred them from going into Canaan, Exod. 17.8.

Now God took Notice of Israels suffe∣rings by Amalek. I Remember ••hat Amalek did to Israel, I have my Book of Remembrance, I write it down, Ver. 3. Go and smite Amalek.

CHAP. XV. Several Corollaries flowing from the Proposition.

IT shews us that it is not in Vain to serve God.* 1.185 The Wicked who know not God,* 1.186 think him an hard-master, and say as they, Iob 21.15. What profit should we have if we pray to him? But the Text shews us that God records all the Services of his People, a Book of Remembrance was written before him. Gods writing in a Book is, 1. An honour to the Saints the Romans wrote the names of their Senators in a Book, and in token of Honour they were called Patres conscripti: so Gods Book of Remem∣brance shews his high esteem of his People and their services, he writes

them down. 2. Gods writing in a Book denotes the special favour God bears to his People; he Registers them and their services with an intent to Crown them. Tamerlain wrote down all the Memorable deeds of his Sol∣diers, whom he afterwards preferred to places of dignity. Gods service is most eligible; let us make Ioshua's Choice, Josh. 24.15. As for me and my house, we will serve the Lord. If we should desert Gods service, whither shall we go? when Christ asked his Disciples will ye also go away? saith Peter, Lord to whom shall we go? John 6.68. As if he had said, if we leave thee, we do not know where to mend our selves. Let us adhere to God, he hath his Book of Memorials to record our Allegiance. We may be losers for him, we shall not be losers by him.

* 1.187See from hence that as God doth Register the good works of his Peo∣ple, so he hath a Book of Remembrance to write down the sins of the wic∣ked, Isa. 30.8. Go, write it before them in a Table, and note it in a book, that it may be for the time to come, for ever, that this is a Rebellious People,

that will not hear the Law of the Lord. Mens sins are written in the book of Conscience, and the Book of Gods Om∣nisciency. They think because God doth not speak to them by his loud Judge∣ments, therefore God doth not know their sins; but though God doth not speak, he writes, Jer. 17.1. The sin of Iudah is written with a Pen of Iron and the Point of a Diamond. God scores down every act of Oppression, Bri∣bery, Uncleanness, Hos. 7.2. They con∣sider not in their Heart, that I remember all their wickedness. King Belshazzer was carousing and drinking wine in bowls, and praising his Gods of Gold and Silver; but while he was sinning, God was writing, Dan. 5.6. In the same hour came forth fingers of a mans hand, and wrote upon the Plaister of the Wall of the Kings Palace, and the King saw part of the hand that wrote: then the Kings countenance was changed. We read of Gods Book, Rev. 20.12. The books were opened: and his Bag, Job 14.17. My transgres∣sion is sealed up in a bag. It seems to allude to Law-Courts where there are Indictments against such Malefactours

sealed up in a Bag, and are produced at the assizes. When God shall open his black book wherein mens Names are written, and his bag wherein their sins are written: then their Hearts will tremble, and their knees smite one against another. Every Lye a sinner tells, every Oath he Swears, every drunken bout, God writes it down in his book of Remembrance; and woe to him if the book be not crossed with the Blood of Christ.

3. See the Mercifulness of God to his Children, who blots their sins out of his book of Remembrance, and writes their good deeds in his book of Remem∣brance, Isa. 43.25. I, even I am he that blot∣teth out thy Transgressions: 'tis a Metaphor borrow'd from a Creditor, who takes his pen and blots out the debt owing him; so saith God, I will blot out thy Transgressions. Or as the Hebrew carries it, I am blotting them out * 1.188.

God in forgiving sin passeth an act of Oblivion, Jer. 31.34. I will remem∣ber your sins no more. God will not up∣braid his People with their former of∣fences. We never read after Peter repent∣ed, that Christ upbraided him with his de∣nial

of him. O the Heavenly indul∣gence and kindness of God to his People! he remembers every thing but their sins. He writes down their good Thoughts and speeches in a Merci∣ful book of Remembrance; but their sins are as if they had never been, they are carried into the Land of Oblivion.

If God records our services,* 1.189 then let us record his Mercies, let us have our Book of Remembrance. A Christi∣an should keep two books alwayes by him; one to write his sins in, that he may be humble; the other to write his Mercies in, that he may be thank∣ful. David had his book of Remem∣brance, 1 Chron. 16.4. He appointed certain of the Levites to record, and thank, and praise the Lord God of Isra∣el. We should keep a Register-book of Gods Mercies, though I think it is hard to get a book big enough to hold them. At such a time we were in straits, and God supplied us; at such a time under sadness of Spirit, and God dropped in the Oyl of gladness, at such a time near death, and God Miraculously re∣stored us. If God be mindful of what we do for him, shall not we be mindful of

what he doth for us? Gods mercies, like Jewels, are too good to be lost: get a Book of Remembrance.

* 1.190It is Comfort to the Godly. 1. In case of friends forgetting them. Ioseph did Pharaoh's Butler a kindness, yet did not the chief Butler remember Ioseph; but forgat him. Gen. 40.23. 'Tis too usual to remember Injuries, and forget Friends; but God hath a Book of Re∣membrance, where he writes down all his old friends. Near Relations may sometimes be forgetful: the tender Mo∣ther may forget her infant, Isa. 49.15. Can a Woman forget her sucking child? yea she may, but I will not for∣get thee: a Mother may sooner be un∣natural than God forgetful. Christ our High-priest hath the Names of the Saints written upon his Breast-plate, and all their good deeds written in his Book of Memorials. Let this be as Bezar stone to revive the Hearts of Gods people; though friends may blot you out of their Mind, yet God will not blot you out of his Book.

2. This is a consolation to the God∣ly, the Lord keeps a Book of Remem∣brance for this end, that he may at

the last day make a publick and so∣lemn mention of all the good which his Saints have done. God will open his Book of Records, and say as, Mat. 25.35. I was an hundred, and ye gave me meat; thirsty, and ye gave me drink, &c. God will make known all the memorable and pious actions of his People before men and Angels: he will say, here are they who have prayed, and wept for Sin; here are they who have been Advocates for my Truth; here are they who have laid to Heart my dishonours, and have mourned for what they could not re∣form. These are my renowned ones, my Hephzibahs in whom my Soul de∣lights. What a Glorious thing will this be, to have God divulge the En∣comium of his Saints! when Alexan∣der saw the Sepulcher of Achilles, he cryed out O happy Achilles who hadst Homer to set forth thy praise! what an honour will it be to have the Names and worthy deeds of the Saints mentioned, and God himself to be the Herauld to proclaim their praises!* 1.191

CHAP. XVI. Shewing the Third Good Effect of the Saints Piety.

3. THE third Good effect of the Saints Piety, was, God reward∣ed it, vers. 17. And they shall be mine, saith the Lord of Hosts, in that day when I make up my Iewels. The reward is threefold. 1. Gods owning them; they shall be mine, saith the Lord of Hosts: where observe.

• 1. The Person speaking, the Lord of Hosts.
• 2. The Reward it self, they shall be mine.

1. The Person speaking, the Lord of Hosts. This is too great a word to be passed by in silence. God is often in Scripture stiled, Dominus exercituum, the Lord of Hosts, Psalm 46.11. Isa. 1.24. That is, he is the Supream General, and Commander of all Ar∣mies and forces, and gives Victory to whom he will.

Why is this Name,* 1.192 The Lord of Hosts given to God?

Not that God needs any Hosts to protect himself,* 1.193 or Suppress his ene∣mies. Earthly Princes have Armies to defend their Persons from danger, but God needs none to help him: he can fight without an army. God puts strength into all Armies; other Cap∣tains may give their Soldiers Armour, but they cannot give them Strength: but God doth, Psalm 18.39. Thou hast Girded me with strength unto battel. Why then is God said to have Hosts and Armies if he needs them not.

1. It is to set forth his Soveraign Power, and Grandure:* 1.194 all Armies and Regiments are under his command.

2. It is to shew us that though God can effect all things by himself;* 1.195 yet in his Wisdom he oft useth the Agency of the Creature to bring to pass his will and purpose.

What are these Hosts or Armies of which God is the Soveraign Lord?* 1.196

1. God hath an Army in Hea∣ven, Angels and Arch-angels,* 1.197 1 King 22.19. I saw the Lord sitting on his Throne, and all the Host of Heaven

standing by him. By the Host of Hea∣ven is meant the Angels; they being Spirits are a Puissant Army, Psalm 103.20. Ye Angels which excell in Strength. We read of one Angel who destroy'd in one Night an hundred fourscore and five thousand, 2 King 19.35. If one Angel destroy'd such a vast Army, what can a Legion of Angels do? a Legion consisted of six thou∣sand six hundred sixty six, saith Hesy∣chius: how many of these Legions go to make up the Heavenly Host! * 1.198

2: The Stars are Gods Army, Deut. 4.19. These were set in Battalia and fought against Gods enemies, Iudg. 5.20. The Stars in their courses fought against Sisera. That is, the Stars did charge like an Army, raising Storms and tempests by their influences, and so destroying the whole Army of Sisera. 2. God hath Armies upon earth.

• 1. Rational.
• 2. Irrational.

1. Rational, Hosts of men: these are under Gods command and con∣duct,

they stir not without his War∣rant: the Lord hath the managing of all Martial affairs: not a stroke is struck, but God orders it: not a Bul∣let flies but God directs it.

2. Irrational, God can raise an Ar∣my of Flies, as he did against King Pharaoh, Exod. 8.24. An Army of Worms, as he did against King Herod, Acts 12.23. O what a Lord is here who hath so many Hosts under his Pay and conduct!

Let us Dread this Lord of Hosts:* 1.199 we fear men who are in Power, and is not that God to be adored and feared who acts pro arbitrio.* 1.200 He doth what he pleaseth in the Armies of Heaven and earth, Dan. 9.35. His Power is as large as his will, Iob 23 13. What his Soul desireth, even that he doth. The Ephori had Power over the King of Sparta; the Tribunes over the Roman consuls; much more hath God a Sove∣raign Power over all. He poureth con∣tempt upon Princes, Job 12.21. He threw the Proud Angels to Hell. God can with a word unpin the Wheeles and break the Axle tree of the Crea∣tion. Gods Power is a Glorious Pow∣er,

Col. 1.11. And herein it appears Glorious, it i•• never spent or wasted. Men while they exercise their strength, weaken it. But, the Lord, the Crea∣tor of the ends of the earth, fainteth not, neither is weary, Isa. 40.28. Though God spends his Arrows upon his enemies, Deut. 32.23. yet not his strength. O then tremble before this Lord of Hosts, Remember (O hard-hearted sinner!) how many wayes God can be revenged on thee. He can raise an Army of diseases against thee in thy body: he can set the hu∣mours of the body one against another, he can make the heat dry up the Moisture, or the Moisture drown the heat; he can Arm every Creature against thee, the Dog, the Boar, the Elephant. He can Arm Consci∣ence against thee, as he did against Spira making him a Terrour to him∣self: O dread this Lord of Hosts.

If God be the Lord of Hosts, let us take heed of hardning our Hearts against God.* 1.201 It was the saying of Pompey that with one stamp of his Foot he could raise all Italy up in Arms * 1.202. God can with a word

raise all the Militia of Heaven and Earth against us: and shall we dare affront him? Iob 9.4. Who hath harden∣ed himself against him, and prospered? Such as live in the open breach of Gods Commandments harden their Hearts against God; they raise a War against Heaven, Iob 15.25. He streng∣theneth himself against the Almighty † 1.203. Like Warriors, who Muster up all the forces they can, to fight with their Antagonists: so the sinner harnesseth, and strengthens himself against Ieho∣vah, Ver. 26. He runneth upon him, even on his neck, upon the thick bosses of his bucklers. Bucklers anciently had one great boss in the middle with a sharp pike in it to wound the adver∣sary. The flagitious sinner encounters the God of Heaven, and runs upon the thick bosses of his fury, which will wound mortally. The Wicked do as Caligula, who challenged Iupiter to a duel: but who ever hardened himself against God and prospered? will men go to measure Arms with God? Iob 40.9. Hast thou an Arm like God? God is Almighty, therefore can hurt his enemies; and he is in∣visible,

therefore they cannot hurt him. Who can fight with a Spirit? God will be too hard for his Enemies at the long run * 1.204, Psalm 68.21. God shall wound the head of his Enemies, and the hairy scalp of such an one as goeth on still in his trespasses. Iulian harden∣ed his Heart against God, but what got he at last? did he prosper? Being wounded in Battle he threw up his blood into the Air, and said to Christ, Vicisti Galilaee: O Galilean thou hast overcome, I acknowledge thy Power whose Name and truth I have opposed. How easily can God chastise Rebels? Exod. 14.24. In the morning-watch God looked to the host of the Egyptians through the Pillar of fire, and troubled their host. It needs cost God no more to destroy his Proudest adversaries, than a look, a cast of the Eye. 'Tis better to lye Prostrate at Gods feet, and meet him with tears in our Eyes, than Weapons in our hands: we over∣come God, not by resistance, but by Repentance.

* 1.205If God be the Lord of Hosts, let us be so wise as to engage him on our side, Psalm 46 11. The Lord of Hosts

is with us. Great is the Priviledge to have the Lord of Hosts for us. 1. If the Lord of Hosts be on our side, he can discover the subtil plots of Enemies. Thus he detected the Counsel of Achi∣tophel, 2 Sam. 17.16. And did not the Lord discover the Popish conspira∣tors both in the Powder-Treason (that Catholick villany) and of late, when they would have subverted Religion and Laws, and like Italian Butchers have turned England into an Akelda∣ma or Field of blood? If it had not been the Lord who was on our side, now may England say, when men rose up against us, they had swallowed us up quick.

2. If the Lord of Hosts be on our side, he can bridle his Enemies, and lay such a restraint upon their Spirits, that they shall not do the mischief they intend, Gen. 31.39. It is in the Power of my hand to do you hurt (said Laban to Iacob) but the God of your fathers spake unto me saying, take heed thou speak not to Iacob either good or bad. Laban had power to do hurt, but no heart. When Balak called upon Balaam to curse Israel, God so dispi∣rited

Balaam that he could not dis∣charge his thunderbolt, Num. 23.8. How shall I curse whom God hath not cursed? He had a good mind to curse, but God held him back.

3. If the Lord of Hosts be for us, he can help us, though means fail, and things seem to be given for lost. When Gideons Army was small, and rendred despicable, then God Crown∣ed them with Victory, Iudg. 7.2, 22. When the Arm of Flesh shrinks, now is a time for the Arm of Om∣nipotency to be put forth, Deut. 32.36. The Lord shall repent himself for his Servants when he sees their Power is gone, and there is none shut up or left. The less of man is seen, the more of God.

4. If the Lord be on our side he can save us in that very way in which we think he will destroy us. Would not any have thought the Whales bel∣ly should have been Jonahs Grave? but God made the fish a ship, in which he sailed safe to shore. Paul got to Land by the breaking of the ship, Acts, 28.44. God can make the ad∣verse Party do his Work; he can

cause divisions among the Enemies, and turn their own Weapons against themselves * 1.206, Isa. 19.2. I will set the Egyptians against the Egyptians.

5. If the Lord of Hosts be on our side, he can make the Churches af∣fliction a means of her Augmentation, Exod. 1.12. The more they afflicted them, the more they multiplied. The Church of God is like that Plant Gre∣gory Nazianzen speaks of, which lives by dying, and grows by cutting † 1.207. Persecution propagates the Church: the scattering of the Apostles up and down, was like scattering of seed, it did tend much to the spreading of the Gospel, Acts 8.1.4.

6. If the Lord of Hosts be on our side, he can alter the scene and turn the ballance of affairs when he plea∣seth, Dan. 1.21. He changeth times and seasons. God can remove Moun∣tains which lye in the way, or leap over them. His Power is uncontrolla∣ble: he can bring Harmony out of discord. He who brought Isaac out of a dead Womb, and the Messiah out of a Virgins Womb, what cannot he do? The Lord of Hosts can in an in∣stant

alter the face of things. There are no Impossibles with God: if means fail he can Create. 'Tis therefore high prudence to get this Lord of Hosts on our side. Rom. 8.31. If God be for us, who can be against us? And if we would engage God to be on our side,

1. Let us be earnest suitors to him, exercise Eyes of Faith, and Knees of prayer. Jer. 14.9. And in prayer let us use Joshua's argument, Josh. 7.9. What wilt thou do unto thy great name? Lord, if the cause of Religion lose ground, how will thy name suffer! Popish Enemies never prevail, but they Blaspheme.

2. Let us put away iniquity out of our Tabernacles, Iob 11.14. Sin is not worth keeping: who would keep a Plague-sore? Let us discard and ab∣jure our sins * 1.208; And then the Lord of Hosts will be on our side, and as a Pledge of his favourable presence, he will entail the Gospel, that Crowning blessing, upon us and our posterity. So much for the Person speaking; the Lord of Hosts.

CHAP. XVII. The first Part of the Saints reward, Gods owning them.

2. I Come now to the reward it self, the first part whereof is Gods owning them, they shall be mine.

Expositors here vary: I take the sence of it to be, they shall be mine in Covenant, Ezek. 16.8. I entred into Covenant with thee, and thou becamest mine * 1.209. This is no small favour to be in Covenant with God: therefore when God told Abraham that he would enter into Covenant with him, Abra∣ham fell on his face; Gen. 17.2. as being amazed that the great God should bestow such a signal favour upon him. God never entred into Covenant with the Angels when they fell, but he proclaims himself God in Covenant with Believers, they shall be mine. This Covenant enriched with Free-grace, is a better Covenant than that which was

made with Adam in Innocency. For

1. The least failing would have made the first Covenant null and void: but ma∣ny failings do not invalidate the Co∣venant of Grace. I grant the least sin makes a trespass upon the Covenant; but doth not rescind it. Every failing in the Conjugal Relation breaks not the Marriage bond.

2. The first Covenant being viola∣ted, allowed the sinner no remedy; all doors of hope were shut: but the new Covenant allows of a Remedy: it provides a surety, Heb. 12.24. Jesus the Mediator of the new Covenant.

* 1.210See the amazing goodness of God to his People, to enter into Covenant with them, and say, Ye are mine, 2 Sam. 23.5. He hath made with me an Everlasting Covenant, ordered in all things and sure. The first Covenant stood upon the ticklish Foundation of Works. Adam had no sooner a stock of Original Righteousness to Trade with, but he broke: but this Cove∣nant of Grace is confirmed with Gods Decree, and rests upon two mighty Pillars, the Oath of God, and the Blood of God. That ye may see how great

a priviledge this is to be owned by the Lord federally, that he should be our God, and we his people, con∣sider,

1. If we are in Covenant with God and he saith to us Ye are mine, then all that is in God is ours. A person falling to decay marrying to a King, hath an interest in all the Crown-reve∣nues: God having entred into a near Relation with us, and saying ye are mine, we have a share in his Rich revenues. The Lord saith to every Be∣liever as the King of Israel said to the King of Syria, 1 Kin. 20.4. I am thine and all that I have: My Wisdom shall be thine to teach thee, my Holi∣ness shall be thine to Sanctifie thee, my Mercy shall be thine to save thee. What richer dowry than Deity? God is a whole Ocean of blessedness. If there is enough in him to fill the An∣gels, then sure he hath enough to fill us.

2. If God saith to us ye are mine, then he will have a tender care of us. 1 Pet. 5.7. He careth for you * 1.211. God to shew his tender anxiousness to∣wards Israel, bare them as upon Eagles

wings, Exod. 19.4. The Eagle carries her young ones upon her wing to de∣fend them; the Arrow must first shoot through the Old Eagle, before it can touch her Young ones. A Mothers care is seen in leading the Child that it may not fall: such is Gods care. Hos. 11.3. I taught Ephraim to go, leading them by their Arms. We may argue a minori ad majus, if God take care of the meanest Infects and Animals that creep upon the earth, much more will he take care of his Covenant-Saints. He is still consulting and projecting for their good; if they wander out of the way, he guides them; if they stumble, he holds them by the hand; if they fall, he raiseth them; if they be dull, he quickens them by his Spi∣rit; if they be froward, he draws them with cords of Love; if they be sad, he Comforts them with his promi∣ses.

3. If God saith to us, ye are mine, then he will intirely love us, Jer. 31.3. I have loved thee with an Everlasting love. The Lord may give a man riches and not love him: his prosperity may be as Israels Quails sawced with Gods wrath. Num.

11.32, 33. But when God saith, ye are mine, he cannot but love; every one loves his own. If God hath any love better than other, his Covenant-People shall have it; he will distil the Spirits of his love for them, he loves them as he loves Christ, John 17.24.

4. If God saith to us ye are mine, then he will not suffer us to want. Believers are not only of Gods fami∣ly, but of Christs body; and will the head let the body starve? Psalm 37.3. Verily thou shalt be fed. God hath not promised dainties; he will not satis∣fie his Peoples lusts, but he will sup∣ply their wants; if the Bill of Fare grows low, what they lack in chear, they shall have in blessing, Exod. 23.25. He will bless thy bread and thy wa∣ter. God will rather work a miracle, than any of his Children shall famish. The Raven that is so unnatural she will hardly feed her young, yet did turn Caterer and brought food to the Prophet Elijah.

5. If God saith to us, ye are mine, then we have great immunites: 1. We are freed from the revenging wrath of God. We are not free from Gods

anger as a Father, but as a Iudge. God will not pour his vindictive Justice upon us. Christ hath drunk the Red wine of Gods wrath upon the Cross, that Believers may not tast a drop of it.

2. We are freed from the Predomi∣nancy of sin, Rom. 6.14. Sin shall not have dominion, or as the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it shall not Lord it over you. Though Believers are not freed from the In-being of sin, nor from the Com∣bate with it, yet they are freed from its Imperious command. As it is said of those beasts in Daniel, they had their Dominion taken away, yet their Lives were prolonged for a season, Dan. 7.12. So sin Lives in the Regenerate, but its Dominion is taken away. And to be thus freed from the jurisdictive power and tyranny of sin is no small blessing. A Wicked man is at the com∣mand of sin, as the Asse is at the command of the driver: the curse of Cham is upon him, Gen. 9.25. A Servant of Servants shall he be. He is a slave to his Lusts, and a slave to Satan. O what a priviledge is it to have ones neck out of the Devils Yoak!

3. We are freed from the accusati∣ons of Conscience. The worm of Con∣science is part of the Torment of Hell † 1.212. But God being our God we are freed from the Clamors of this hellish Fury: Conscience sprinkled with Christs blood speaks Peace; a good Conscience like the Bee gives Hony; it is like the Golden pot which had Manna in it, 2 Cor. 1.12.

6. If God saith to us ye are mine, we shall be his for ever, Psalm 48.14. This God is our God for ever and ever. You cannot say you have health and you shall have it for ever, you have a Child and you shall have it for ever; but if God be your God, you shall have him for ever. The Covenant of Grace is Sacrum diploma, a Royal Charter, and this is the Happiness of it, it is eter∣nized † 1.213. The interest between God and his people shall never be broken off; How false therefore is the Opinion of falling from Grace! Shall any that God makes his own by Federal union, Fall finally? Indeed if Salvation hath no better Pillar to rest upon than mans will (as the Arminians hold) no wonder if there be falling away▪

but a Christians stability in Grace, is built upon a surer basis, namely, Gods inviolable Covenant, Isa. 55.3.* 1.214 Once in Christ and ever in Christ. A Star may sooner fall out of its orb than a true Believer be pluck'd away from God † 1.215.

7. If God saith to us ye are mine, he will take us up to himself at death. Death breaks the union between the Body and the Soul, but perfects the union between God and the Soul. This is the Emphasis of Heavens Glo∣ry, to be with God. What is the Joy of the blessed, but to have a clear transparent sight of God, and to be in the sweet and soft embraces of his love for ever? This hath made the Saints desire death, as the Bride the wedding day, Phil. 1.23. Lead me, Lord, to that glory (said an Holy man) a glimpse whereof I have seen as in a glass darkly.

* 1.216Let this be a Consolatory to the Saints; there is a Covenant-union be∣tween God and them, God is theirs and they are his, they shall be mine saith the Lord. Here is a standing cor∣dial for the Godly, God looks upon them as having a propriety in them,

they shall be mine. This is Comfort 1. In respect of Satans accusations, he accuseth the Saints first to God, then to themselves; but if God saith ye are mine, this answers all Satans Bills of Indictment. Christ will shew the debt-book crossed in his blood. It was a saying of Bucer, I am Christs, and the Devil hath nothing to do with me.

2. It is Comfort in respect of Po∣verty? Believers are match'd into the Crown of Heaven, and all that is in God is theirs. The Philosopher com∣forted himself with this, that though he had no Musick or Vine-trees, yet he had the houshold Gods with him* 1.217: So though we have not the Vine or Fig-tree, yet if God be ours and we are his, this Creates joy in the most indigent condition.

And that which may raise the com∣fort of the godly higher, and cause a jubilation of Spirit is, that shortly God will own his people before all the world, and say, these are mine. At pre∣sent the elect are not known, 1 Iohn 3.2. It doth not yet appear what we shall be. The Saints are like Kings in disguise;

but how will their hearts leap for joy, when God shall pronounce that word, these are mine; These the lot of Free-grace is fallen upon, these shall lye for ever in the Bosom of my love.

* 1.218To all who are yet strangers to God: Labour to get into Covenant with him that he may say, ye are mine. Why doth God woo and beseech you by his Ambassadours, if he were not willing to be in Covenant?

* 1.219What shall a poor forlorn Creature do, to get into Covenant with God?

* 1.2201. If you would be in Covenant with God, break off the Covenant with sin, 1 Sam. 7.3. What King will be in league with him that holds cor∣respondence with his Enemy?

2. Labour for Faith; 1. Faith in the Mercy of God, Jer. 3.12. I am merciful, saith the Lord, and will not keep anger for ever. As the Sea covers great Rocks as well as little Sands; so Gods Mercy covers great sins: Manasseh a bloody sinner was held forth as a pat∣tern of Mercy. Some of the Jews who had an hand in Crucifying of Christ, yet their sins were forgiven.

2. Faith in the merit of Christ.

Christs blood is not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not only a Sacrifice to appease God, but a Propitiation to ingratiate us in∣to Gods favour,† 1.221 and make him look upon us with a smiling aspect.

CHAP. XVIII. The Second part of the Saints Re∣ward, Gods Honouring them.

2. THE Second part of the Saints reward is Gods Honouring them, in that day when I make up my Iew∣els: Here are three Propositions;

• 1. That God hath a great honour for his People.
• 2. That Gods People are his Jew∣els.
• 3. That there is a day when God will make up his Jewels.

1^st. That God hath a great honour for his People. He speaks of them here with Honour, in that day when I make

up my Jewels, Isai. 43.4. Since thou wast precious in my sight, thou hast been honourable: Honour attends Holiness. That the Lord doth highly honour the fearers of him, is evident by four de∣monstrations.

1. In that he prefers them before others. He chooseth them, and passeth by the rest, Mal. 1.2. Was not Jacob Esaus brother? (saith the Lord,) yet I hated Esau and loved Jacob.

2. In that God gives them frequent Visits. 'Tis counted an Honour for a Subject to have his Prince Visit him. 1 John 3.3. Our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Communion is with the Father and his Son Jesus. The Rabbins say, Moses had an Hun∣dred and fifty conferences with God, and died with a Kiss from Gods mouth. What greater Honour for a Person, than to have God keep him Compa∣ny? Exod. 33.11.

3. In that God makes them Rich heirs; Rom. 8.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, joynt heirs with Christ. For a man to adopt another and make him heir to his estate, is no small honour done to him. The Youngest Believer is an heir, yea, and an Heir of the Crown,

1 Pet. 5.4. This Crown he hath in promisso, in the Promise, Rev. 2.10. And in primitiis, in the first-fruits, Rom. 8.23.

4. In that God sends his Angels to be their Servitors. Such as are Gods Servants have Angels to be theirs: Heb. 1.14. Are they not all ministring Spirits sent forth to Minister for them who shall be heirs of Salvation?

Who would not be fearers of God?* 1.222 this makes God have an honourable esteem of them; all men (saith Chry∣sostome) are ambitious of Honour * 1.223: the true Honour comes from God, John 5.44.

If God doth so Honour his People, let them Honour him; Mal. 1.6. Where is my Honour? let the Saints be God-exalters, let them lift up his Name in the World, and make his praise glo∣rious, Psalm 66.2. But I only glance at this.

2^ly. That Gods People are his Jewels, in that day when I make up my Iewels. Jewels are precious things; the He∣brew word for Jewels 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a treasure. A treasure is made up of costly things: Gold and Pearl, and Rubies:

such a precious Treasure are the Saints to God.

In what sence are the Godly Jew∣els?* 1.224

1. They are Jewels for their spark∣ling quality † 1.225.* 1.226 Their Holiness shines and sparkles in Gods eyes, Cant. 4.9. Thou hast ravished my Heart with one of thine eyes, that is, one of thy Graces.

2. The Godly are Jewels for their Scarcity † 1.227. Pearls are not common; so the Godly are scarce and Rare: there are but few of these to be found: there are many false Professors (as there are Bastard Diamonds) but few Israelites indeed; Mat. 20.16. Few are Chosen. Among the Millions in Rome, there were but few Senators: among the swarms of People in the World, but few Believers.

3. The Godly are Jewels for their Price * 1.228. Queen Cleopatra had two Jew∣els that contained half the price of a Kingdom. Thus the Saints are Jewels for their Value: God esteems them at an high rate, he parted with his best Jewel for them; Christs precious blood was shed to ransom these Jewels.

4. The Saints are Jewels, for their adorning quality † 1.229. Jewels adorn them that wear them: the Saints are Jewels that adorn the World. Their Piety mixed with Prudence honours the Gospel. Hypocrites Eclipse Religi∣on and make it evilly spoken of: the Saints as Jewels render it illustrious by their Sanctity.

1. See the worth of the Godly,* 1.230 they are Jewels; they are a Royal diadem in the hand of God, Isa. 62.3. That is, they are eminent above others, as a Crown hung with Jewels is an en∣sign of the highest state and Honour. The Saints are Gods Glory, Isa. 46.13. As if Gods Glory did lye in them.

2. See then that which may bring Holiness into repute,* 1.231 and make us become Proselytes to it. It casts a splendour upon us, and makes God number us among his Jewels. Some are loath to embrace Godliness for fear it will be a stain to their Repu∣tation, and bring them out of favour with great men: you see how it doth raise a persons renown, it makes him precious in Gods sight, he is a Jewel. Believers in regard of their mystical

union with Christ, have a precious∣ness above the Angels: the Angels are Morning Stars, Job 38, 7. Believers are clothed with the Sun of Righteous∣ness, Rev. 12.1.

See the different Opinion that God hath of the Godly and the Wicked:* 1.232 the one he esteems precious, the other vile, Nahum 1.14. I will make thy Grave, for thou art Vile: this is spoken of King Senacherib: though he was by Birth Noble, yet he was by sin Vile. The Hebrew word for Vile * 1.233, signifies, of base esteem. Though the Wicked are high in dignity and worldly grandure, yet God slights them. A dunghil may be higher than other ground, but it sends forth noisom Vapours: Psalm 14.3. They are altogether become filthy. In the Original it is, they are become stinking * 1.234. The Wicked are compared to Dogs and Swine, 2 Pet. 2.22. to dross, Ezek. 22.19. Dross is the filth of the Mettal * 1.235. Sinners are compar'd to Chaff, Psal. 1.4. When a Wicked man dies, there is only a little Chaff blown away. A sinner is the most contemptible thing in nature; there is no worth in him while he lives,

and no loss of him when he dies. A sinner is worse than a Toad or Serpent; A Toad hath nothing but what God hath put into it, but a Wicked man hath that which the Devil hath put into him: Act 5.3. Why hath Satan filled thy Heart to lye to the Holy-Ghost?

See what an high estimate we should set upon the Godly, they are Jewels,* 1.236 they are the Glory of the Creation: they are compared to Stars for their beauty, Rev. 1.20. to Spice Trees for their perfume, Cant. 4.14. They are the Chariots and Horsmen of Israel,* 1.237 they are the excellent of the Earth, Psalm 16.3. The Lord would soon break up house in the World, but that he hath some Jewels in it. Prize the Saints though they are humbled with Poverty: we esteem of a Pearl though it lye in the dust: Iohn Baptist was girt with a Leathern Girdle; yet he was a Jewel, Mat. 11.9. He was the Morning Star, to usher in the Sun of Righteousness into the World. The Saints are precious, for they are Gods lesser Heaven, Isa. 57.15.

3. See the Saints Safety:* 1.238 they are

Gods Jewels, and he will have a care to preserve them▪ A man is careful that he doth not lose his Jewels. God often gives his people a temporal Salvation: if a storm comes he knows how to hide his Jewels. He hid an hundred Prophets in a Cave, 1 Kin. 18.4. The Angel is commanded be∣fore he poured his Vial of curses on the earth, to seal the Saints of God on their fore-heads, Rev. 7.3. Which was signum salutare a mark of safety: how∣ever God will look to the Spiritual safety of his Jewels, Joh. 17.12. Not one of them is lost.

If the Saints are Gods Jewels, then how incensed and enraged will God be against those who shall abuse these Jewels?* 1.239 Theodosius counted them Trai∣tors who abused his Statue: what will become of them who persecute Gods Saints, and tread upon his Jewels? It goes near to God to see his Jewels sprinkled with blood: what is done to them the Lord takes it as done to him self, Act. 9.4. Why persecutest thou me? When the foot was trod on, the head cryed out. The Saints are Gods Royal diadem * 1.240. Will a King endure to have

his Robes spit upon, or his Crown-roy∣al thrown in the dust? Psalm 105.14. He reproved Kings for their sakes. What Monuments of Gods Vengeance were Nero, Dioclesian, Gardner, and the rest of that persecuting tribe? Luke 18.7. Shall not God avenge his own elect? I tell you he will avenge them speedily. Persecutors stand in the place where all Gods Arrows fly, Psalm 7.13. He ordaineth his Arrows against the Persecu∣tors. That is a killing Scripture, Zach. 13.12. And this shall be the Plague wherewith God will smite all the People, that have fought against Jerusalem, their flesh shall consume away while they stand upon their feet, and their eyes shall con∣sume away in their holes, and their Tongues shall consume away in their Mouth.

Here is Comfort to the people of God,* 1.241 in case of the Worlds disesteem of them, yet God values them as Jew∣els; and his Judgment is according to truth, Rom. 2.2. The Wicked have low Thoughts of the Righteous, they beat down the price of these Jewels what they can, they think them the

refuse and scurse, they disdain them, load them with slanders and Invectives: the Prophet Elijah was looked upon by King Ahab as the Troubler of Israel, 1 Kin. 18.17. And Luther was cal∣led a Trumpet of Rebellion; St. Paul was Judged a Pestilent fellow, Acts 24.5. The Wicked think of all things in the World the Saints may be best spared: 1 Cor. 4.13. We are made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the filth and off-scowring of all things: but this is Vinum in pectore, a great consolation to Believers, that as low esteem as the reprobate world hath of them, yet God hath high Thoughts of them, he numbers them among his Jewels * 1.242. They are com∣pared for their preciousness to Gold and Silver, Rev. 1.20. They are the Coyn and Medals that bear Gods own Image. They are Princes in all Lands, Psalm 45.16. Christ engraves their Names on his breast, as the Names of the twelve Tribes were set with Precious Stones in Gold upon Aarons Breast-plate. God will give whole King∣doms to ransome his jewells, Isa. 43.3. The wicked think the Godly are not worthy to live in the world, Acts 22.

21. and God thinks the World is not worthy of them, Heb. 11.38. Hence it is God takes away his Jew∣els so fast, and placeth them among the Cherubims.

To the People of God.* 1.243 Are you Gods Jewels? then I beseech you shine as Jewels: walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accurately,* 1.244 and Holily, Phil. 2.15. Among whom ye shine as lights in the World. Such as are Gods Jewels should let the World see they have worth in them. O Christians, let your Lives be an Imitation of the Life of Christ. Such a Jewel was Mr. Bradford, Martyr, so humble and Innocent in his carri∣age, that at his death, many of the Papists could not refrain from Weep∣ing. Are you Gods Jewels? do nothing that may Eclipse or Sully your lustre. When Professors are Proud, Envious, Censorious, when they break their promises, or Cheat their Creditors, these do not look like Saints: What will others say? These are the Devils Lumber, not Gods Iewels. O I beseech you who profess to be of an higher rank than others, Honour that Wor∣thy

name by which you are called; shine as earthly Angels, 1 Pet. 2.9. But ye are a Royal Priesthood, a peculiar Peo∣ple that ye should shew forth the Praises of him who hath called you. Alexander would have the Grecians known not only by their Garments, but their Ver∣tues. Gods people should be known by the sparkling of their Graces: shall there be no difference in behaviour between the Wicked and the Godly? between a clod of Earth and a Dia∣mond? let it appear that you are Candidates for Heaven: you who are Gods People, the Lord expects some Singular thing from you, Mat. 5.47. He looks that you should bring more Glory to him, and by your exemplary Piety make Proselytes to Religion.

It exhorts the Godly to thankfulness. God hath taken you out of the rub∣bish of mankind,* 1.245 and made you Jew∣els, Psalm 113.7. He raiseth up the poor out of the dust, that he may set him with Princes: let me allude, God hath raised you out of the dust of a na∣tural Estate, and ennobled you, that he may set you with Angels those Prin∣ces above. O admire God, set the

Crown of your praises upon the head of Free-grace. A Gratulatory thankful frame of Heart is pleasing to God: if Repentance be the Joy, Praise is the Musick of Heaven. Bless God who hath wrought such a change in you, and of lumps of Earth and sin hath made you Jewels.

The Third Proposition is,* 1.246 That there is a time shortly coming when God will make up his Jewels; in that day when I make up my Jewels: Here are two Questions.

• 1. What is meant by Gods making up his Jewels?
• 2. What is that day when God will make up his Jewels?

1. What is meant by Gods making up his Jewels?* 1.247 There is a difference be∣tween th••se two, Gods making of Jew∣els, and his making up of Jewels. Gods making of Jewels, is, when he works Grace, but what is Gods making up of Jewels?

Gods making up his Jewels im∣plyes two things.* 1.248

• 1. Gods gathering his Saints toge∣ther.
• 2. Gods perfecting his Saints.

1. Gods making up his Jewels im∣plies his gathering his Saints together. The Godly in this life are like scat∣tered Pearls, they lye distant one from another, and are dispersed into several Regions: but there is a day coming, when God will gather all his Saints together, as one puts all his Pearls to∣gether on a string. There must be such an aggregation or gathering together Gods scattered Saints,

1. From the near Relation they have to all the Persons in the Trini∣ty: 1. To God the Faterh; he hath chosen these Jewels and set them apart for himself, Psalm 4.3. and will he lose any of his Elect? 2. They are related to Christ; he hath bought these Jewels with his blood, and will he lose his purchase? 3. They are re∣lated to the Holy Ghost; he hath sanctified them. When they were a lump of sin, he made them Jewels; and when he hath bestowed cost on them, will he lose his cost? will he

not string these Pearls, and put them in his celestial Cabinet?

2. There must be a gathering toge∣ther Gods scattered Saints, from the Prayer of Christ. It was Christs pray∣er to his Father, that he would make up his Jewels; that he would gather together his Pearls, that they might be with him in Heaven, Iohn 17.24. That they may be with me where I am. Christ thinks long, till all the Elect Jewels lye together in his bosom. He thinks not himself compleat, till all his Saints be with him.

Here is a Soveraign Comfort to the People of God in two cases.* 1.249

• 1. In case of Scattering.
• 2. In case of Dividing.

1. In case of Scattering. Gods peo∣ple are scattered up and down in the World: and, which is worst, these Jewels lye among rubbish, they dwell among the Wicked, Psalm 120.5. Wo is me that I dwell in the Tents of Kedar. Kedar was Ishmaels Son. Woe is me (saith David) that I live with an Ishmael-brood. The Wicked are still

molesting the Righteous: Gods Jew∣els lye scattered among the unclean; but here is the Comfort, that shortly God will gather his People from among the Wicked, he will make up his Jewels, and all the Pearls and precious stones shall be by themselves in Bliss.

2. It is Comfort in case of Dividing. Gods People here are divided; their love is so little it may almost lye upon a knives point: they oft look strange one upon another: these divisions are unseemly, and are flaws in Gods Dia∣monds. Discords among Christians, brings a reproach upon Religion, ad∣vanceth Satans Kingdom, hinders the growth of Grace. Divisions are fatal, and do presage Gods Judgments com∣ing upon us.

Impius haec tam cult a novalia miles habebit Barbarus, has segetes? Enquò discordiacives Perduxit miseros.—

But this is Comfort, God will short∣ly make up his Jewels: he will so gather his Saints together, that he

will unite them together, they shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all of one Heart, Act 2.46. What an happy time will it be when the Saints shall be as so many Pearls upon one string, and shall ac∣cord together in a blessed Unity!

2. Gods making up his Jewels im∣plies his perfecting his Saints. Then a thing is said to be made up when it is perfected; you make up a Garment when you perfect it; you make up a Watch, when you put all the Wheels and Pins in perfect order: so Gods making up his Jewels signifies his per∣fecting them. The Godly in this Life are imperfect, they cast but a faint lustre of Holiness, they receive but the first-fruits of the Spirit, Rom. 8.23. that is, a small measure of Grace: the first-fruits under the Law were but an handful to the whole Vintage. This may humble us to consider if we are Jewels, yet imperfect: our knowledge is checker'd with Ignorance, 1 Cor. 13.5. Our love to God is feeble. Behold here Clouds in the Dia∣mond. This may take down our Top-sail of Pride, to consider how incom∣pleat we are: but when God shall

make up his Jewels, and perfect his Saints, it will be a glorious time, and this brings me to the second Questi∣on.

* 1.250What is that day when God will make up his Jewels?

* 1.2511. God makes up his Jewels at the day of Death, then he makes the Saints Graces perfect.

2. He makes up His Jewels at the day of the Resurrection, then he makes the Saints Bodyes perfect.

1. God makes up His Jewels at the day of death, then he makes the Saints Graces perfect. Hence it is the Saints departed are called the Spirits of just men made perfect, Heb. 12.23. Sin doth mix and incorporate with a Christian, he cannot write a Copy of Holiness without blotting. Grace, though it doth abate, yet not abolish Corruption: but at Death God makes up His Jew∣els; he perfects the Graces of his Peo∣ple. Will not that be a blessed Time, never to have a Vain thought more? never to be within the sight of a tem∣ptation or the fear of a Relapse? This me thinks may make death desirable to the Godly; then the Lord will make

up his Jewels, he will compleat the Graces of his Children; they shall be as holy as they desire to be, and as God would have them to be. How will Gods Diamonds sparkle when they shall be without flawes? In that day of death when God makes up His Jew∣els, the Saints

• 1. Light will be clear,
• 2. Love will be perfect.

1. Their Light will be clear. They shall be so divinely irradiated, that they shall know the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the deep things of God. They shall in this sence be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Angels, Mat. 22.30. Their Intellectuals shall be raised high∣er, and made more capacious than in Innocency. Through the Chrystal Glass of Christs Humane Nature the Saints shall have Glorious transparent sights of God: they shall know as they are known, 1 Cor. 13.12. A riddle too mysterious for us Mortals, if not for Angels to ex∣pound.

2. In that day the Saints Love will be perfect: Love is the Queen of the Graces, it out-lives all the other Graces.

In this life our love to God is luke∣warm, and sometimes Frozen; a Be∣liever weeps that he can love God no more: but at the day of death when God makes up his Jewels, then the Saints love shall be Seraphical: the spark of Love shall be blown up into into a pure flame: the Saints shall love God secundum actum (as the Schoolmen speak) as much as they are able: they shall love him superlative∣ly, and indeficiently, they shall be made up of love. O blessed day of death! when God shall make up his Jewels, the Saints Graces shall shine forth in their Meridian Splendour.

2. God makes up his Jewels at the day of the Resurrection, then he makes the Saints bodyes perfect: these like sparkling Diamonds shall shine in Glo∣ry. At the Resurrection God is said to change the bodies of the Saints, Phil. 3.21. How will he change them? not that they shall be other bodies than they were before: the substance of their bodies shall not be changed, but the qualities: as wooll when it is died into a Purple colour, is not al∣tered in the substance, but quality,

and is made more illustrious; so God in making up his Jewels will cause a greater resplendency in the Saints bo∣dies than before. When God makes up the Jewels of the Saints Bodies at the Resurrection, they shall be per∣fect four wayes.

1. In Amability or sweetness of Beauty. Here the Bodies of the Righ∣teous are oft deformed; Leah hath her blear Eyes, and Barzillai his lameness; but at the Resurrection the bodies of the Saints shall be of unspotted fair∣ness: and no wonder, for they shall be made like Christs Glorious body, Phil. 3.21.

2. When God at the Resurrection makes up the Jewels of the Saints bodies, they shall have Perfection of parts. Their bodies in this World may be maimed and dismembred; but in the day of the Resurrection they shall have all the parts of their bodies re∣stored, Acts 3.21. Such as have lost an Eye, shall have their Eye again; such as want a Leg or an Arm, shall have their Arm again.

3. When God makes up the Jew∣els of the Saints bodies at the Resur∣rection,

they shall be Velocious and quick in their Motion. Here the Bodies of the Saints move heavily: but then they shall be sprightly, and move swiftly from one place to another. Here the body is a Weight; in Heaven it shall be a Wing.

4. When God makes up the Jew∣els of the Saints bodies, they shall be Immortal: the Body once Glorified shall never be Subject to death, 1 Cor. 15.53. This corruptible shall put on Incorruption. Heaven is an healthful Climate, no Passing-Bell goes there: this mortal shall put on Immortality.

Let us labour to be in the number of Gods Jewels,* 1.252 that when the Lord shall make up his Jewels, he may per∣fect our Souls and Bodies in Glory.

* 1.253How shall we know that we are in the number of Gods Jewels?

* 1.254Have we inherent Holiness? 1 Cor. 6.11. But ye are washed, but ye are Sanctified. We are not Jewels by Crea∣tion, but Regeneration. If Holiness spar∣kle in us, it's a sign we are Jewels; and then when God comes to make up his Jewels, he will put Glory upon our Souls and Bodies for ever.

CHAP. XIX. The Third part of the Saints Re∣ward, Gods sparing them.

3. THE Third part of the Saints reward is Gods Sparing them. I will spare them as a man spareth his own Son that serveth him. The Hebrew word to spare * 1.255 signifies to use Clemen∣cy: In this Phrase is a Meiosis, there is less said and more intended; I will spare them, that is, I will deal with them as a Father doth with his Son: the same tenderness that a Father shews to his Child, the same will I shew to them that Fear me.

God will deal with them that Fear him, as a Father doth with his Son.* 1.256 Two things are in this Proposition.

1. That God is a Father. He is a Father, 1. By Creation, he hath given us our Being, Mal. 2.10. Have not we all one Father? hath not one God created us?

2. God is a Father by Election; he hath culled out a certain number to be his Children, Eph. 1.4.

3. God is a Father by special Grace, he stamps his impress of Holiness up∣on men, Col. 3.10. All Gods Children resemble him, though some are more like him than others.

2. That God will deal with them that Fear him, as a Father doth with his Son: 1. God will accept them as a Father doth his Son. If the Child doth but lisp and can hardly speak plain, the Father takes all well: so God as a Father will accept of what his Children do in sincerity: Ezek. 20.40. There will I require your Offerings, I will accept you with your sweet Sa∣vour.

2. Such as Fear God, he will be full of Bowels to them as a Father is to his Son. There are in God

• 1. Bowels of Compassion.
• 2. Bowels of Complacency.

1. Bowels of Compassion. A Father Compassionates his Child. Sozomen makes mention of a Father who offer∣ed

to be put to death for his two Sons, who were sentenced to dye: God hath soundings of Bowels, Isa. 63.15. The Compassions of Parents are Steel and Marble compared with Gods: Luke 1.78. Through the tender Mercy of our God: in the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Bowels of Mercy: these Bowels make God sympathize with his Children in Misery: he is touched in their wounds, Psal. 103.13. As a Father pitieth his Children, so the Lord pitieth them that fear him.

2. In God are Bowels of Complacen∣cy. How dearly did Iacob love Benja∣min; his life was bound up in him, Gen. 44.30. All the Affections of Parents come from God: they are but a drop of his Ocean, a spark of his flame; Gods love is a love that passeth Know∣ledge, Ephes. 3.19. The Saints can∣not Love their own Souls so intirely as God loves them. In particular,

1. God loves the persons of his Children: they are the Apple of his Eye, Zach. 2.8. He engraves them up∣on the Palms of his hands, Isa. 49.16. It alludes to them who carry about them graven on the Stone of their

Ring the Picture of some dear Friend whom they intirely affect.

2. God loves the places his Children were born in the better for their sakes: Psal. 87.2. God loves the Gates of Sion: ver. 5. This and that man was born in her; (i. e.) This and that Believer. God loves the very ground his Children go upon. Why was Iudaea (the Ancient seat of Israel) called a delightsome Land? Mal. 5.12. Not so much delightful for the fruit growing in it, as for the Saints living in it.

3. God so loves his Children that he chargeth the great ones of the World upon pain of death not to hurt them: their persons are sacred, Psalm 105.14. He reproved Kings for their sakes, saying, Touch not mine anointed. By anoint∣ed, are meant such as have the anoint∣ing of the Spirit, 1 John 2.20.

4. God delights in his Childrens company, he loves to see their faces, Cant. 2.24. Let me see thy Countenance. If but two or three of Gods Children meet and pray together, God will be sure to make one of the company; Mat. 18.20. There am I in the midst of them.

5. God so loves his Children, that his Eye is never off them; Psalm 33.18. The Eye of the Lord is upon them that fear him. But is this such a pri∣viledge, to have Gods Eye upon his Children? Gods Eye is upon the Wicked too. Answ. It is one kind of Eye that the Judge casts upon the Malefactor, and another that the Prince casts upon his Favourite. Gods Eye upon the Wicked is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Eye of Revenge; but his Eye upon his Children is an Eye of Benediction.

6. God sets a continual guard about his Children, to preserve them from danger. He hides them in his Pavilion, Psalm 27.5. He covers them with the Golden Feathers of his Protection, Psalm 91.4. God preserved Athanasius strangely, he put it into his Mind to depart out of the House he was in, the night before the Enemies came to search for him. No Prince goes so well guarded as Gods Child, for he hath a guard of Angels about him. The Angels are a numerous guard, 2 Kin. 6.17. The Mountain was full of Horses and Chariots of fire: those Horses and Chariots of fire were the Angels of

God, gathered together in the manner of an huge host to defend the Pro∣phet Elisha.

7. God puts his Children in rich ap∣parel: Psalm. 45.13. Her cloathing is of wrought Gold. Jacob loved his Son Joseph, and gave him a finer Coat to wear than the rest of his brethren, Gen. 37.3. He made him a Coat of di∣vers Colours. God loves his Children and gives them a finer Coat, more curiously Woven, a Coat of divers Colours: it is partly made of Christs Righteousness, and partly made of in∣herent Holiness * 1.257.

8. Such is Gods love, that he thinks nothing too Good for his Children, he enricheth them with the upper and nether Springs; he gives them the Kidneys of the Wheat, and Hony out of the Rock; he makes them a feast of fat things, Isa. 25.6. He gives them the body and blood of his Son, and delights to see his Children spread∣ing themselves as Olive plants round about his Table * 1.258.

3. Such as are Fearers of God, he will receive their Petitions from them as a Father doth from his Son; they

may come boldly to the throne of Grace, Heb. 4.16. If they come for pardon of sin, strength against Temptation, God will not deny them. Three things may cause boldness in prayer; the Saints have a Father to pray to, and the Spirit to help them to pray, and Je∣sus Christ as their Advocate to pre∣sent their Prayers.

4. Such as are Fearers of God, God will bestow an Inheritance upon them, as a Father doth upon his Son: this Inheritance is no less than a Kingdom, Luke 12.32. In it are Gates of Pearl, Rivers of Pleasure: and which is to be no∣ted as a difference between Gods setling an Inheritance on his Children, and a Fathers setling an Inheritance: a Son cannot enjoy the Inheritance till his Fa∣ther be dead; but every adopted child of God may at once enjoy both the Inheri∣tance and the Father, because God is both Father and Inheritance * 1.259.

5. Such as are Fearers of God, God will pass by many infirmities. That is meant by this expression in the Text, I will spare them as a man spareth his own Son. What a wonder is this, that God did not spare the Angels! 2 Pet.

2.4. Nay, he did not spare his na∣tural Son, Rom. 8.32. Yet he will spare his Adopted Sons: I will spare them, I will not use extremity as I might, but pass by many aberrations.

* 1.260Not that the Sins of Gods Children are hid from him; but such is his pa∣ternal Clemency, that he is pleased to bear with many frailties in his Chil∣dren. He spareth them as a Father spareth his Son. How often do Gods people grieve his Spirit by the neglect of their Spiritual Watch, the loss of their first-love; but God spares them! Israel provoked God with their mur∣murings, but he used Fatherly Indul∣gence towards them, Psalm 78.38. But he being full of Compassion, forgave their Iniquity, yea many a time turned he his anger away from them * 1.261.

From this word, I will spare them as a man spares his Son,* 1.262 take Notice, that the best need sparing,* 1.263 Psalm 130.3. If thou, Lord, shouldst mark Iniquities, Lord, who shall stand? The Papists speak of Merits, but how can we merit when our best services are so defe∣ctive that we need sparing? how can these two stand together, our meriting

and God's sparing? what will become of us without sparing Mercy? we had need pray as Nehemiah, cap. 13.22. Remember me, O my God, concerning this, and spare me according to the greatness of thy Mercy. Let us fly to this Asylum, Lord spare us as a Father spares his Son.

See Gods different dealing with the Godly and the Wicked;* 1.264 the Lord will not spare the Wicked, Jer. 13.14. I will not Pity, nor spare, nor have Mercy, but destroy them. 'Tis sad, when the Prisoner begs of the Judge to spare him, but the Judge will shew him no favour. Gods cup of wrath is unmixed, Rev. 14.10. Yet it is said to be mixed, Psal. 78.5. Gods cup of wrath he gives the Wicked is mixed with all sorts of Plagues, but it is a Cup unmixed, without the least drop of Mercy in it. God for a while Reprieves men, but for∣bearance is no forgiveness. Though God spare his Children, yet obdurate sinners shall feel the weight of his wrath.

If the Lord spares his people as a Father doth his Son,* 1.265 then they should serve him as a Son doth his Father: serve him willingly, 1 Chron. 28.9. Know

thou the God of thy Fathers, and serve him with a willing mind. God doth not love to be put to strain * 1.266. There∣fore Cains Sacrifice was rejected, be∣cause he brought it grudgingly, and against his Mind: it was rather the paying of a tax than a free-will Offering. That is the best obedience which is voluntary, as that is the best Hony which drops from the Comb. God sometimes accepts of willingness without the Work † 1.267, but never of the work without willingness.

2. Serve God Vniversally. True obe∣dience is Vniform, it observes one command as well as another * 1.268, it sets upon duties difficult and dangerous. As the Needle points that way which the Loadstone draws: so a Gracious Heart inclines to those things which the word suggests; Luke 1.6. 'Tis the note of an Hypocrite to be parti∣al in Obedience; some sin he will in∣dulge * 1.269, some duty he will dispense with, his Obedience is lame on one foot.

3. Serve God Swiftly: Beware of a dull temper of Soul; the loveliness of Obedience is in the liveliness: we read

of two Women, Zach. 5.9. The Wind was in their Wings: Wings are Swift, but Wind in the Wings denotes great Swiftness; such Swiftness should be in our Obedience to God: If God spares us as a Father doth his Son, we should serve him as a Son doth his Father.

If God Spares us as a Father doth his Son, let us imitate God.* 1.270 'Tis na∣tural for Children to imitate their Pa∣rents; look what the Father doth, the Child is apt to learn the same. Let us imitate God in this one thing, as God spares us, and passeth by many failures, so let us be sparing in our Censures of others; let us look upon the Weaknesses and Indiscretions of our Brethren with a more tender com∣passionate eye. Indeed, in case of Scan∣dal, here we ought not to bear with others, but sharply reprove them: But if through Inadvertency or Passion they commit Indecencies, let us Pity and Pray for them: How much doth God bear with in us! He Spares us, and shall not we be Sparing to others? perhaps they may be wronged, and false things may be laid to their Charge. Athanasius was falsely Accused by the

Arrians of Adultery, Basil of Heresie. 'Tis usual for the World to misrepre∣sent the People of God; therefore let us be sparing in our Censures: God spares us, and shall not we be spa∣ring towards others?

* 1.271Here is Comfort to the Children of God in case of Failings: The Lord will not be severe to mark what they have done amiss, but will Spare them: He passeth by many Infirmities, Zeph. 3.17. He will rest in his Love; in the Original it is, He will be silent in his Love * 1.272. As if the Prophet had said, Though the Church had her Failings, yet Gods Love was such, that it would not suffer him to mention them: He will be silent in his Love. God winks at many oversights, Ezek. 20.17. Mine eye Spared them from destroying them. I speak not of presumptuous sins, but Failings, as vain Thoughts, deadness in Duty, suddain Surprizals by Temp∣tation: these being mourned for, God for Christs fake will Spare us as a Fa∣ther doth his Son * 1.273.

This is one of the richest Comforts in the Book of God: Who is he that lives and sins not? how defective are

we in our best Duties! how full are our Lives either of Blanks or Blots! Were it not for Sparing Mercy, we should all goe to Hell; but this Text is a standing Cordial; if our Hearts are sincere, God will Spare us as a Fa∣ther doth his Son: Hosea 11.9. I will not execute the fierceness of mine Anger. I know not a greater Rock of Support for a fainting Christian than this; God will abate of the Severity of the Law; though we come short in our Duty, he will not fail of his Mercy, but will Spare us as a Father Spareth his Son.

CHAP. XX. Containing the Epiphonema, or shutting up of the Chapter.

MAL. III. 18.

Then shall ye return, and discern between the Righteous and the Wicked, between him that Serveth God, and him that Serveth him not.

HEre follows the close of the Chap∣ter, which I shall little more than Paraphrase upon. These words are spo∣ken to the wicked, as Piscator, Calvin, Grotius, and other learned Expositors assert: for though the Godly shall at last discern what a difference God makes between them and the Wicked, how Indulgent he is to the one, and how Severe to the other; yet this Text is chiefly spoken to the Wicked, vers. 14. Ye have said it is vain to Serve God; and vers. 15. Now we call the Proud

happy, yea they that work Wickedness are set up: Well saith God, though now ye call the Proud happy and the God∣ly indiscreet, yet when I have made up my Jewels, then you Wicked ones shall see clearly what a Difference I make between the Righteous, and the Wicked, between him that Serveth God and him that Serveth him not.

Then, when it is too late, when the day of Grace is past, and the Draw-bridge of Mercy is pulled up, then shall ye discern a difference between the Holy and the Prophane.

The Wicked at present have their Eyes shut, Deut. 29.4.* 1.274 The Lord hath not given you an Heart to perceive, and Eyes to see, and Ears to hear unto this day. Natural men have the Sword upon their right Eye, Zach. 11.17. They see no difference between the Pious and the Impious, they see not but it fares as well with the Wicked as the Righteous; nay, it seems to fare better, the wicked flourish, Psalm 73.12. These are the ungodly who prosper in the World, they increase in riches; whereas they that Pray and Fast, are Oppressed. The Wicked bless themselves, and think

they are now in a better condition than the Righteous; the matter is not to be wondred at, for the God of this World hath blinded the minds of Sin∣ners, 2 Cor. 4.4. But at last their eyes shall be opened: and that brings me to the second;

* 1.275That there is a time shortly com∣ing, when Impious flagitious Sinners shall see a sensible difference between the Godly and the Wicked. Vertetur alea, the Tables will then be turned: Then shall ye return, and discern between the righteous and the wicked.

* 1.276When is the time when the Eyes of Sinners shall be opened, and they shall see a difference between the Righte∣ous and the Wicked?

* 1.277There are two times when Sinners shall see a manifest difference between the Righteous and the Wicked.

• 1. At the day of Judgment.
• 2. At the hour of Separation.

1. At the day of Iudgment; That will be a day of Discrimination * 1.278. Things will then appear in their proper co∣lours; the difference will easily be seen

between good and bad; the one being Absolved, the other Condemned.

2. At the hour of Separation; When God shall Eternally Separate the Re∣probate from the Elect, as a Fan se∣parateth the Chaff from the Wheat, then shall there be a visible discerning between the Righteous and the Wic∣ked, Mat. 25.32. Before him shall be gathered all Nations, and he shall sepa∣rate them one from another, as a Shep∣heard divideth the Sheep from the Goats. Jesus Christ will take his Saints up with him into Glory, and will cast the Wicked down to Hell: He will make up the Godly as Iewels, and make up the Wicked in Bundles, Mat. 13.30. Bind them in Bundles and burn them * 1.279. Now Sinners shall be convinced with a Vengeance, that the State of the Righ∣teous and Wicked is different: They shall see the Righteous advanced to a Kingdom, and themselves cast into a Fiery Prison. O the dreadfulness of that place of Torment! — Et vox et verba deficiunt— Could men lay their Ears to the Infernal Lake, and but for one hour hear the Groans and Shrieks of the Damned, they would tell us

that they now see what before they would not believe, the infinite diffe∣rence between the Righteous and the Wicked * 1.280. In Hell is Torment upon Torment, Blackness of darkness, Jude 13. Bonds and Chains, 2 Pet. 2.4. These Chains are Gods Decree ordaining, and his Power binding men under Wrath; and that which doth accent and put a Sting into the Torments of the wic∣ked is, that they shall be always Scorch∣ing in the Torrid Zone of Gods Wrath, Revel. 14.11. The Smoak of their Tor∣ment ascendeth up for ever and ever. Christ said of his Suffering on the Cross, It is finished; But Sinners shall never say of their Sufferings in Hell, they are finished: no, imagine so many thousand Years the Damned have lain in Hell as there are drops in the Sea, Eternity is yet to begin.

* 1.281This may inform all wicked men, that (how Blind soever they are now, yet) at last the Vail shall be taken from their Eyes: They now count themselves the only happy men, and look upon the People of God with Derision, they load them with Inve∣ctives, and Curse them with their Ex∣communications:

Well, the time is not far off, when the Wicked shall clear∣ly discern who belong to Christ, and who belong to the Devil; as Moses said to Korah and his Company, Numb. 16.5. To morrow the Lord will shew who are his: So at the day of Judg∣ment the Lord will shew who are his, and who are not; nay, sooner than so; at the day of Death the Wicked shall guess how it is like to be with them to Eternity.

O that the Eyes of Sinners may be speedily opened, that they may in time see the difference of things, the Beauty that is in Holiness, and the Prodigy of madness that is in Sin.

Consolation to the Righteous. Though at present they are slighted,* 1.282 and have the Odium of the World cast upon them, yet shortly God will make a Visible difference between them and the Wicked; as it was with Pharaohs two Officers, the Butler and the Baker; at first there seemed to be no diffe∣rence between them, but within a while there was a difference made; the chief Butler was advanced to Honour, but the chief Baker was Executed,

Gen. 40.21. So though now Gods Peo∣ple are low and despised, and the Wicked Insult over them, yet when the Critical-day comes, there shall be a final Separation made between the Righteous and the Wicked: the one shall be Dignified, the other Damned, Mat. 25.46.

Be encouraged therefore, O ye Saints of God, to persist in a course of Holi∣ness; though now ye seem to be lower-most, yet in the Resurrection ye shall be uppermost, Psalm 49.14. The Righ∣teous shall have Dominion over them in the Morning; They shall have Domi∣nion over the Wicked in the Morning of the Resurrection. They shall then Laugh the Wicked to Scorn, Psalm 52.6. Then shall the difference be seen be∣tween the Righteous and the Wicked, be∣tween him that Served God and him that Served him not.

CHAP. XXI. Shewing Gods Gracious dealing with His People. OR A Consolatory in Affliction.

PSALM CXIX. 65.

Thou hast dealt well with thy Servant, O Lord.

THe Psalms are the Marrow of the Bible, they are both for Delight and Vse; like rich Cordials which do not only gratifie the Palate, but streng∣then the Spirits. This Psalm is full of Divine and Spiritual matter: it was Composed, if not Sung by the Sweet Singer of Israel: The Words fall into two Parts.

• 1. Gods Kindness to David, He dealt well with him.
• 2. David's grateful acknowledgment of this Favour, Thou hast dealt well with thy Servant O Lord.

From Gods Kindness to David, ob∣serve

* 1.283That God dealeth well with his People, Gen. 33.12. The Lord hath dealt graciously with me. Gods People often walk unanswerable to his Love: but though they deal ill with God, God deals well with them.

Gods dealing well with his People ariseth from the Intrinsecal goodness of his Nature; God is love, 1 John 4.16. From this flow all Acts of Roy∣al Bounty.

* 1.284Wherein doth Gods dealing well with his People appear?

* 1.285In enriching them with variety of Mercies; his Footsteps drop Fatness, Psalm 65.11. He Feeds, Adopts, Crowns them; and is not this dealing well with them?

But how doth God deal well with the Saints,* 1.286 when he laies his hand so heavy upon them in Affliction? His pen is full of Gall, and he writes bit∣ter

things against them, Psalm 73.14. I am chastened every morning: how doth God deal well with his People, when it fares ill with them?

It must be held as an undoubted maxim,* 1.287 that when the Lord severely chastizeth the Saints, he deals well with them: but we are ready to Question this Truth, and say as the Virgin Mary to the Angel, how can this be; there∣fore I shall demonstrate it, that when it goes ill with the Righteous, yet God deals well with them.

1. When the Lord afflicts the Saints yet he deals well with them, because he is their God. David was in the deep of Sorrow, Psal 130.1. Yet he could say, the Lord was his Portion, Psalm 16.5. God is an exceeding great reward, Gen. 15.1. He is a whole Paradise of delight—Bonum in quo omnia bona—He who hath God for his God, all his Estate lies in Jewels. If then God passeth over himself to his People by a Deed of gift to be their God, here is enough to counter∣vail all their troubles: what can God give more than himself?

2. When it goes ill with the Godly,

yet God deals well with them, because while he is inflicting evil upon them, he is doing them good. That which the Text renders, thou hast dealt well with thy Servant, in the Hebrew it is, thou hast done good to thy Servant * 1.288: Psalm 129.71. It is good for me that I have been afflicted: David doth not say, it is Good for me that I have been in prosperity, but that I have been afflicted. God doth his People good by Affliction Two wayes;

1. The Godly grow wiser † 1.289. Af∣fliction is schola lucis; it discovers that pride, earthliness, unmortified passion which they could not have believed was in their Hearts, Iob 36.8. If they be held in cords of Affliction, then he shews them their Transgression. Affli∣ction cures the Eye-sight.

2. Affliction promotes Holiness * 1.290: The more the Diamond is cut, the more it sparkles, Heb. 12.10. That we may be partakers of his Holiness. When pro∣sperity makes Grace rust, God scowres us with Affliction. The Godly are be∣holding to their Sufferings: God by the wholesome discipline of the Cross makes them more humble, more conformed

to Christs Image: the sharp Frosts of Affliction bring on the spring Flow∣ers of Grace: now if God while he is chastising is doing us good, then sure he deals well with us.

3. When God puts his Children to the School of the Cross, yet he deals well with them, because he doth not leave them without a Promise, 1 Cor. 10.13. God is faithful who will not suffer you to be tempted above that ye are able. God knows our frame, that we are imbecil and weak; our flesh is not as brass, Job 6 12. And the Lord will not try us above our strength, he will not lay a Giants burden upon a Childs back. God will not stretch the strings of his Viol too hard, lest they break: if God strike with one hand, he will support with the other, Cant. 8.3. Either he will make our Yoak Lighter, or our Faith stronger. This Promise is Hony at the end of the Rod.

4. God deals well with his People when he afflicts, because Afflictions are Preventive. 1. They prevent sin, 2 Cor. 12.7. Lest I should be exalted above measure, there was given me a

Thorn in the Flesh. Prosperity like Opi∣um is ready to make men fall asleep in Sin, God awakens them by the Voice of the Rod, and so prevents a Spiritual Lethargy.

2. They prevent Hell, 1 Cor. 11.32. We are chastened of the Lord that we should not be condemned with the World. Doth not a Judge deal well with a Prisoner, when he laies some light penalty on him and saves his Life? Is it not goodness in God, when he laies upon us light Affliction, and saves us from Wrath to come? 2 Cor. 4.17. What is a drop of Sorrow the Godly tast of, to that bottomless Sea of Wrath the Wicked must drink?

5. When God corrects he deals well with his People, because all he doth is in Love * 1.291. Afflictions are (as Gre∣gory Nazianzen faith) sharp Arrows, but they are shot from the hand of a loving Father. As Gods not afflict∣ing the Wicked is in anger: Gods hand is Heaviest when it is lightest, Hosea 4.14. I will not punish your daughters when they commit Whoredom: A Father gives over correcting a Child whom he intends to disinherit: so Gods

chastizing the Godly is in Love, Rev. 3.19. As many as I Love I rebuke; when God hath the Look of an Ene∣my, he hath the Heart of a Father. As when Abraham lift up his hand to Sacrifice Isaac, he loved him; so when God Sacrificeth the Comforts of his Children, he loves them. Was not God severe against Christ: yet it was pro∣claimed by a Voice from Heaven, This is my beloved Son, Mat. 3.17. Well then, if God only send love-to∣kens to us, he deals well with us.

6. God deals well with his People when he afflicts them, because he mo∣derates his stroke, Ier. 30.11.* 1.292 I will correct thee in Measure. 1. God doth not smite his Children so much as he might, Psal. 78.38. He did not stir up all his Wrath: God doth not make the Cup so bitter as he could. He useth Lenitives rather than▪ Corro∣sives: he layes a lighter burden on, he might lay on an heavier. Doth God take away a Child? he might take away his Spirit; Doth he chastize the Body? he might torment the Consci∣ence.

2. God doth not correct his Chil∣dren

so much as they have deserved, Ezra 9.13. Thou hast punished us less than our Iniquities deserve. Doth God make us drink in a Cup of Worm∣wood? we have deserved to drink in a Cup of Wrath: doth God cut us short? we have deserved he should cut us off, Ezek. 47.3. The Waters were to the Ankles. Do the Waters of Affliction come up to our Ankles? we have deserved to be drowned in these Waters.

7. When God afflicts his Children, he deals well with them, because he keeps them from Sinning in Afflicti∣on, Iohn 17.15. I pray that thou keep them from the evil.

1. The Godly are kept from impa∣tience. When the Wicked are under Gods black Rod, they either faint or fret, Rev. 16.9. Men were scorched with great heat, and blasphemed the name of God: but the Godly are silent under the Rod, Levit. 10.3. And Aaron held his Peace: 'twas a sore Tryal, both his Sons were consumed with fire, but Aaron held his Peace. Gods People open their Ear to hear the Voice of the Rod, but shut their

Mouth, they have not one word to say against God.

2. The Godly dare not use any in∣direct means to extricate themselves out of Trouble. Wicked men, like Ma∣lefactors, care not how they get loose, they will sin themselves out of straits: the People of God had rather lye in the Furnace to have their dross purg∣ed, than come out too soon: they will not purchase the liberty of their Persons by insnaring their Conscien∣ces. Doth not God deal well with his Children in keeping them from sinning in Affliction? Affliction can∣not do that mischief as sin doth: the one is like a rent in the Garment, the other is like a rent in the Flesh. Affliction may deprive us of our Estates, but Sin deprives us of our God.

8. God deals well with his Chil∣dren in Affliction, because though he Correct them, he doth not forsake them. Indeed Sion said, the Lord hath forsaken me, Isa. 49.14; But that was under a Temptation, Lam. 3.31. The Lord will not cast off for Ever. God may alter his Providence, not his pur∣pose: he may change his dispensation,

not his disposition, Hos. 11.8. How shall I give thee up O Ephraim? It al∣ludes to a Father who is about to disinherit his Son, but when he is going to set his hand to the deed, his bowels begin to Work; I am his Fa∣ther, and though he be a Rebellious Son, yet he is a Son: how shall I disinherit him? Such are the Workings of Gods bowels to his Children; though he may give them a severe rebuke, yet he will not cut off the entail of Mercy.

9. God deals well with his Children in Affliction, because though their con∣dition be sad, yet it is not so bad as others: the Lord puts a difference be∣tween the Chastisements of the God∣ly, and the Punishments of the Wic∣ked: the Godly man hath Pain in his sickness, but the Wicked man hath Wrath in his sickness, Eccles. 5.17. The Lord shoots a single Arrow at the Godly, but a whole shower of Arrows at the Wicked: he punisheth them in their Body, Estate, Conscience. A good man hath God to Pity him in his Sorrows, Isa. 63.9. But the Wicked have God to laugh at them

in their Miseries, Prov. 1.26. The Godly have Christ to pray for them, in their Afflictions; but the Impeni∣tent when in Torment, are shut out of Christs prayer, Ioh. 17.9. I pray not for the World. Gods People are apt to say, Never did any suffer as they: yes, it is worse with the Wic∣ked; their Sins and Sufferings meet together.

10. God in Affliction deals well with his Children, because if he take away one Comfort, he leaves more behind. God threatned Ierusalem to strip her of all her Jewels and leave her bare, Ezek. 16.39. But you who belong to God, may Sing of Mercy and Iudgment, Psal. 101.1. If God hath fleeced your Estate, he hath raised you up Friends: If he hath taken away one of your Jewels, he hath left you more: if he hath pluck'd one dear Relation from you, he hath left other sweet Clusters behind, and can double your Comfort in them: is not all this kindness? But this is our Sin, we grieve more for one Loss, than we are thank∣ful for an Hundred Mercies. Jacob was more troubled for the loss of

Joseph, than he was Comforted with the Lives of all his other Children, Gen. 37.35.

11. When God Afflicts he deals well with his People, because he takes away nothing from them but he gives them that which is better. What dammage can it be to a man to lose his Farthings, and have Gold given him? If God take away Health, he gives Holiness: If he take away a Child, he gives a Christ; is not this better? God takes away a Flow∣er and gives a Jewel.

12. When God Afflicts his Children he deals well with them, because he affords them his Divine presence, Psalm 91.15. I will be with him in trouble. God never Promised us a Charter of Exemption from trouble, but he hath Promised to be with us in trouble. Better be in a Prison and have Gods presence, than on a Throne and want it. Gods presence gives courage, Act. 23.11. When Polycarp was near the Theatre and going to Suffer, a Voice came from Heaven, Be of good chear O Polycarp. Was not Christ with the Three Children? did not he go with

them into the fire? Dan. 3.25. I see four men in the fire, and the form of the fourth is like the Son of God. He who is the Second Person in the Tri∣nity, made the Fourth Person in the Furnace.

13. God in Afflicting deals well with his Children, because he gives them that which makes amends for their Afflictions; he drops in the Oyl of Gladness; he makes them gather Grapes of Thorns: John 16.22. Your Sorrow shall be turned into Joy. We see a Godly mans Sufferings, but we know not what Joy he feels: as we hear the roaring of the Sea, but we see not the Gold at the bottom. Philip Lantgrave of Hesse said, that in his trouble he felt the divine Consolations of the Martyrs: Here was Hony out of the Lion. The Saints have been sometimes so sweetly enlarged, that they had rather endure their Afflicti∣ons than want their Comforts, 2 Cor. 1.5. As the Sufferings of Christ abound in us: so our Consolation also aboundeth by Christ * 1.293. Saint Paul had his Pri∣son-Songs, Act. 16 25. This Bird of Paradise could sing in Winter. God

turns the Waters of Marah into Wine; He keeps his Cordials for fainting. When the Saints taste most of the Wrath of Men, they shall feel most of the Love of God: thus the Lord can∣dies his Wormwood with Sugar.

14. When God Corrects his Chil∣dren he deals well with them, because these Paroxysms or hot trials do not last long. — Post nubila Phaebus— 1 Kin. 11.39. I will Afflict the Seed of David, but not for ever: God will love for ever, but not afflict for ever; he will ere long give his people a Writ of ease. A Sinners best, and a Saints worst are but short; Affliction is cal∣led a Cup, Ezek. 23.32. The Wicked drink a Sea of Wrath; the Godly sip only of the Cup of Affliction, and God will shortly say, Transeat Calix, Let this Cup pass away from them, Isa. 35.10. Sorrow and sighing shall fly away. As Affliction hath a Sting to tor∣ment, so it hath a Wing to fly.

15. When God puts his Children to the School of the Cross, he deals well with them, because these Afflicti∣ons are Manuductions to lead them to Heaven. Per crucem ad coelum. 2 Cor.

4.17. Our light Affliction worketh for us a far more exceeding and Eternal weight of Glory. Upon the dark Co∣lour of Affliction God layes the Gol∣den Colour of Glory. O thou weep∣ing Saint, what a blessed change shalt thou shortly have! Thou shalt change thy Pilgrimage for Paradise: Thou shalt have thy wish. Are riches desi∣rable? thou shalt have Gates of Pearl: Is Honour desireable? thou shalt have white Robes: Is Pleasure desireable? thou shalt enter into the Joy of thy Lord. O think what it will be to be sweet∣ly immersed in the River of Life, and Bathe in the Hony-streams of Gods Love for ever: think what the Beati∣fical Vision will be: what it will be to wear a Garland made of the Flow∣ers of Paradise: think what it will be to have the Soul thicker set with Jewels of Glory, than the Firmament is bespangled with Stars: O what a Compensation will this be for all a Christians Tryals! A sight of this bliss will make him forget his Sufferings. One Sun-beam of Glory will dry up the Water of his Tears.

If God dealswell with us when he* 1.294

chastiseth us, then it becomes us to Cherish good Thoughts of God. We are apt in Adversity to think hardly of God; this ariseth from Pride. Such commonly as are of high Spirits are of high Passions; they think themselves better than others, and that they have deserved better at Gods hands, and now Pride vents it self in murmuring. O let us take heed of having hard Thoughts of God. The Patient hath no cause to think ill of the Physician when he prescribes him a bitter Potion, seeing it is in order to a Cure. Gods af∣flictive Providences are the strokes of a Father, not the Wounds of an Ene∣my. God smites that he may save. Out of the bitterest Drug God distils his Glory, and our Happiness.

Let us Think well of God; nay, in all adverse Providences let us learn to bless God, 1 Thes. 5.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In every thing give thanks: if in every thing, then, in Affliction: And good reason, because God deals well with us. Iob blessed God in Affliction, cap. 1.21. The smiting of Jobs Body was like the striking upon a musical In∣strument, he sounded forth Thankful∣ness.

A gracious Soul should bless God that he will take so much Notice of him as to Visit him with the Rod * 1.295; and is so kind as rather to Afflict him than lose him. This shews an high degree of Grace, not only to Iustifie God in Affliction, but Magnifie him. Believers are Gods Temples, and where should his Praises be sounded forth but in his Temples?

FINIS.

Notes

• * 1.1

  Dan. 10.21.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.3

  Drusius.
• * 1.4

  Nihil erat integrum neque in sa∣cerdotibus, neque in vulgo, laxis quasi habe∣nis in omni genere scele∣rum grassa∣ti fuerunt. Calvin.
• * 1.5

  Doct.
• * 1.6

  Iste vir totius orbis impetum sustinuit.
• * 1.7

  Quest.
• * 1.8

  Answ.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bias.
• * 1.10

  Non quâ eundum sed qua itur. Sen.
• * 1.11

  Fox Acts & Mon.
• * 1.12

  Quest.
• * 1.13

  Answ.
• * 1.14

  Quid iste faceret in igne, qui Christum rubuit in nube? Hi∣erom.
• * 1.15

  Chrysost.
• * 1.16

  Quest.
• * 1.17

  Answ.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Rhet. lib. 2. c. 6.
• * 1.19

  Pessimus in dubijs ti∣mor augur.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  Nehem. 1.11.
• * 1.22

  Doct.
• * 1.23

  Mat. 25.25.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. rhet.
• * 1.25

  In gehen∣na nec qui torquet fa∣tigatur •• nec qui tor∣quetur mo∣ritur. Bern. flor.
• * 1.26

  Object.
• * 1.27

  Answ.
• * 1.28

  Quem me∣tuunt ode∣runt.
• * 1.29

  1 Vse. Confuta∣tion.
• * 1.30

  Ephes. 1.13.
• * 1.31

  2 Vse. Informa∣tion.
• * 1.32

  Use 3. La∣mentation.
• * 1.33

  Quest.
• * 1.34

  Omne pec∣catum fun∣datur in ig∣norantia.
• * 1.35

  Answ.
• * 1.36

  Vse 4. Reproof. 1 Branch▪
• * 1.37

  Cantabat moestis ti∣bia funeri∣bus. Ovid.
• * 1.38

  1 Tim. 6.9.
• * 1.39

  2. Br.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 26.26
• * 1.41

  3. Branch.
• * 1.42

  Use 5. Ex∣hortation.
• * 1.43

  Homo Ti∣me Deum, & minan∣tem mun∣dum ride∣bis.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sophocles.
• * 1.45

  Corona sa∣pientiae Ti∣mor Domini. Aug. Tom. 9
• * 1.46

  Quest.
• * 1.47

  Answ.
• * 1.48

  Arcana Evangelii per inter∣nam spiritus illuminati∣onem enun∣ciat Deus. Piscator.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.51

  Cur scele∣re mortem acceleras? Eccles. 7.17.
• * 1.52

  Mercer.
• † 1.53

  AEterna Vita verae vita, Aug.
• * 1.54

  Dan. 1.12
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys.
• † 1.56

  Si vis es∣se securus, semper time.
• † 1.57

  Eccles. 8.12.
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. ad pop. Anti∣och. Hom. 18.
• * 1.60

  Quid ti∣met homo, in sinu Dei positus? Aug.
• † 1.61

  Vitia ho∣minum sunt epulae dae∣monum.
• * 1.62

  Stulti est compedes licet aureas amare. Se∣neca.
• † 1.63

  Numquid Deus stultis daturus est regnum coe∣lorum. Aug.
• * 1.64

  Radiis justitiae suae p••rsundens animum. Tremel.
• * 1.65

  Custos ani∣mae timor. Aug.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.67

  Vse 6. Trial.
• * 1.68

  Quest.
• * 1.69

  Answ.
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys.
• * 1.71

  Object.
• * 1.72

  Answ.
• * 1.73

  An liceat, an deceat, an expediat.
• † 1.74

  Cui nihil satis est, ei∣dem nihil turpe. Ta∣citus.
• * 1.75

  Princeps imperio magnus, ex∣emplo ma∣jor Pater∣culus.
• † 1.76

  Multitu∣do erranti∣um non pa∣rit errori patrocini∣um, Hie∣rom.
• * 1.77

  Psalm 102.1.
• † 1.78

  Antonini blandimen∣ta magis timebantur quam ira∣cundia.
• * 1.79

  Virg. AEn. 2.
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.81

  Multae sunt in ani∣mo latebrae, Cicero.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari∣stor.
• * 1.83

  Quest.
• * 1.84

  Answ.
• † 1.85

  Gen. 49.30.
• * 1.86

  Si amor Dei te non teneat, ti∣mor Iudicis te terreat. Hugo.
• * 1.87

  Veniet, veniet dies Iudicii, ubi plus vale∣bunt pura Corda, quam astu∣ta verba. Bernard.
• * 1.88

  Quest.
• * 1.89

  Answ.
• * 1.90

  Quest.
• * 1.91

  Answ.
• * 1.92

  Descenda∣mus in in∣fernum vi∣ventes, ne descenda∣mus morien∣tes. Bern.
• * 1.93

  Quest.
• * 1.94

  Answ.
• † 1.95

  Prov. 22.14.
• * 1.96

  Prov. 9.17.
• † 1.97

  Magis in∣tuentur quid fecerit Jupiter, quam quid docuit, Pla∣to, Aug.
• * 1.98

  Durum est quod non cedit tactui.
• † 1.99

  Ephes. 4.19.
• * 1.100

  Jer. 44.16, 17.
• † 1.101

  1 Thes. 1.10.
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.103

  Num. 23.1, 2.
• * 1.104

  Quest.
• * 1.105

  Answ.
• * 1.106

  1. Special Character.
• * 1.107

  Doct.
• * 1.108

  Acts 4.20.
• * 1.109

  1 Vse. Inform.
• * 1.110

  2 Vse. Reproof. 1 Br.
• * 1.111

  Pro. 23.5
• † 1.112

  1 Cor. 7.3.
• * 1.113

  2 Branch.
• * 1.114

  Foliis le∣viora cadu∣cis verba, Ovid.
• * 1.115

  3 Branch.
• * 1.116

  Magnoque irarum flu∣ctuat aestu. Virgil.
• * 1.117

  Majora sunt linguae Vulnera quam gla∣dii, Aug.
• † 1.118

  1 Tim. 3.11.
• * 1.119

  3 Vse. Exhortation.
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.121

  Verba sunt speculum mentis. Bernard.
• * 1.122

  Acts and Mon.
• * 1.123

  1 Caution.
• * 1.124

  Second Caution.
• * 1.125

  2 Special Character.
• * 1.126

  Quest.
• * 1.127

  Answ.
• * 1.128

  Cogitatio∣nes sunt re∣rum imagi∣nes. Moller.
• * 1.129

  Doct.
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.131

  Quest.
• * 1.132

  Answ.
• * 1.133

  Quid ul∣tra quaerit cui omnia suus condi∣tor sit? Prosper.
• * 1.134

  1 Vse. Reproof. 1 Branch.
• * 1.135

  Dei nun∣quam recor∣datur, ita se gerit ac si non esset Deus. Ma∣riana.
• * 1.136

  Quod essi∣cit Tale, id est magìs Tale.
• * 1.137

  2 Branch▪
• * 1.138

  Job 42.2. Amos 4.13
• * 1.139

  •• Branch.
• * 1.140

  4 Branch.
• * 1.141

  Acts 5.36
• * 1.142

  Cogita∣tionis poe∣nam in no∣stro soro nemo luat, is the Ci∣vilians Rule.
• * 1.143

  2 Vse. Exhorta∣tion.
• * 1.144

  1 Branch.
• * 1.145

  Quest.
• * 1.146

  Answ.
• * 1.147

  Quae citò aspecta pla∣cent, inspe∣cta displi∣cent, Se∣neca.
• † 1.148

  Num. 22.31.
• * 1.149

  Martial.
• * 1.150

  2 Branch.
• * 1.151

  3 Vse.
• * 1.152

  Direction.
• * 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aristot.
• * 1.154

  Doct.
• * 1.155

  Quest.
• * 1.156

  Answ.
• * 1.157

  Horreo quicquid de meo est. Bern.
• * 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.159

  Micah 7.1.
• * 1.160

  1 Vse. Inform. 1 Branch.
• * 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys.
• * 1.162

  Numb. 23.21.
• * 1.163

  2 Branch.
• * 1.164

  3 Branch.
• * 1.165

  4 Branch.
• * 1.166

  5 Branch.
• * 1.167

  Object 1.
• * 1.168

  Answ.
• * 1.169

  Object 2.
• * 1.170

  Answ.
• * 1.171

  6 Branch.
• * 1.172

  7 Branch.
• * 1.173

  2 Vse. Exhorta∣tion.
• * 1.174

  1 Branch.
• * 1.175

  Splendi∣da peccata. Aug.
• * 1.176

  2 Branch.
• * 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.178

  Metapho∣ra a regibus sumpta qui habent an∣nales in qui∣bus memo∣randa an∣notant. Grotius.
• * 1.179

  Doct.
• * 1.180

  Deorsum cadunt, fur∣sum volant.
• * 1.181

  Psal. 6.8.
• † 1.182

  Isa. 66.18.
• * 1.183

  Opera elee∣mosynaria non pereunt sed parturi∣unt.
• * 1.184

  Gen. 56.21.
• * 1.185

  1 Vse. Inform.
• * 1.186

  1 Branch.
• * 1.187

  2 Branch.
• * 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.189

  2 Vse. Exhortati∣on.
• * 1.190

  3 Vse. Comfort.
• * 1.191

  2 Cor. 4.5
• * 1.192

  1 Quest.
• * 1.193

  Answ.
• * 1.194

  Answ.
• * 1.195

  2 Quest.
• * 1.196

  1. Quest.
• * 1.197

  Answ.
• * 1.198

  Dan. 7.10
• * 1.199

  3 Vse. Exhortati∣on.
• * 1.200

  1 Branch.
• * 1.201

  2 Branch.
• * 1.202

  Plut.
• † 1.203

  Indura∣vit seputans s••deum pos∣se vincere, Mercer.
• * 1.204

  Qualis per arva Leo fulvam mi∣jnaci fronte concutiens jubam, Ju∣ven.
• * 1.205

  3 Branch.
• * 1.206

  2 Chron. 20.23. Judg. 7.22.
• † 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.208

  Jer. 7.3.
• * 1.209

  Isa. 43.1.
• * 1.210

  1 Vse. Inform.
• * 1.211

  Res est solliciti ple∣na timoris amor.
• † 1.212

  Tandem flagitia in supplicia Vertuntur, Tacitus.
• † 1.213

  Iustifica∣tio nunquam rescinditur.
• * 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.215

  Aliud est recedere, ali∣ud excidere a gratia, Aug.
• * 1.216

  2 Vse. Comfort.
• * 1.217

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.218

  2 Vse.
• * 1.219

  Quest.
• * 1.220

  Answ.
• † 1.221

  1 John 2.2.
• * 1.222

  1 Vse.
• * 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Vse.
• * 1.224

  Quest.
• † 1.225

  Splendo∣re.
• * 1.226

  Answ.
• † 1.227

  Raritate.
• * 1.228

  Pretio.
• † 1.229

  Orna mento.
• * 1.230

  1 Vse. Inform.
• * 1.231

  2 Branch.
• * 1.232

  3 Branch.
• * 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.235

  Scoria est m••talli Sor∣des.
• * 1.236

  4 Branch.
• * 1.237

  2 King 2.12.
• * 1.238

  5 Branch.
• * 1.239

  6 Branch.
• * 1.240

  Isa. 62.3.
• * 1.241

  2 Vse. Consolati∣on.
• * 1.242

  Peculium & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dei. Corn. lap.
• * 1.243

  3 Vse. Exhortati∣on.
• * 1.244

  1 Branch.
• * 1.245

  2 Branch.
• * 1.246

  Thirdly.
• * 1.247

  Quest.
• * 1.248

  Answ.
• * 1.249

  Vse.
• * 1.250

  2 Quest.
• * 1.251

  Answ.
• * 1.252

  Vse.
• * 1.253

  Quest.
• * 1.254

  Answ.
• * 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.256

  Doct▪
• * 1.257

  Rev. 19.8.
• * 1.258

  Psalm 128.3.
• * 1.259

  Gen. 15.1.
• * 1.260

  Caution.
• * 1.261

  Neh. 9.17.
• * 1.262

  1 Vse. Inform.
• * 1.263

  1 Branch.
• * 1.264

  2 Branch.
• * 1.265

  3 Branch▪
• * 1.266

  Virtus no∣lentium nul∣la est.
• † 1.267

  1 King 8.18.
• * 1.268

  Quicquid propter De∣um fit, aequa∣liter fit.
• * 1.269

  2 King 5.18.
• * 1.270

  2 Vse. Exhortati∣on.
• * 1.271

  3 Vse. Comfort.
• * 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.273

  Si n••evum aspiciat pa∣ter in silio, non ideò extrudet de domo, Calv.
• * 1.274

  1 Doct▪
• * 1.275

  2 Doct.
• * 1.276

  Quest.
• * 1.277

  Answ.
• * 1.278

  Videbitis in die iudi∣cii quantum diversa sit sors pii & impii, Gro∣tius.
• * 1.279

  Impii exoriuntur ut exuran∣tur. Austin.
• * 1.280

  Spelaea nefarij in∣trant, ar∣denti Phle∣getonte na∣tant.
• * 1.281

  1 Vse.
• * 1.282

  2 Vse.
• * 1.283

  Doct.
• * 1.284

  Quest.
• * 1.285

  Answ.
• * 1.286

  Object.
• * 1.287

  Answ.
• * 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.289

  Vexatio dat intel∣lectum.
• * 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost.
• * 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost.
• * 1.292

  Jer. 46.28.
• * 1.293

  Martyr in catena gaudet, Tertul.
• * 1.294

  Vse.
• * 1.295

  Job 7.18.