O ƲT of the abundance of the heart (saith our Saviour) the mouth speaketh, which argues every man in the best ca­pacity, to discourse upon such Subjects, which have had the latest, and fullest possession of his thoughts; you know (I suppose) what hath made the latest, and deepest impressi­on on my thoughts, I think I may say upon yours also. I mean the severe di­spensation of God to us all in taking from us (to use Solomon's expression) [...]. A noble, vertuous woman. An elect Lady, to use the Apostles phrase, A great mother in our Israel. Upon whose separation from us, who is there [Page 42] amongst us, fearing the Lord, that is not crying out; Ah? my mother! my mother! The Chari­ots of Norwich and the horsemen thereof! I have therefore resolved to make an Excellent woman the subject of my discourse upon this occasi­on; you have had her pattern in that noble example, whom now the Providence of God hath taken from us; you have her descripti­on in the text; A woman fearing the Lord: while I am discoursing the Excellency of the woman in the text, both absolutely, as consi­dered in her self, and comparatively as weigh­ed with others in the ballances of Religion, and Reason: I shall satisfie my self that as to our deceased friend, I shall fulfill the will of God in the close of my text, Giving of her, the fruits of her hands and causing her own works to praise her in the gates.

We reade of Solomon, 1 Kings 4. 32. that he spake three thousand Proverbs. Some of the principal of which are doubtless recorded in this excellent portion of holy writ. The no­tion of Proverbs must not be taken so strictly as we usually take it, but in a further latitude of sense as comprehending all figurative speeches, especially such as have in them ought of a si­militude, Nomine He. [...] significatur omnis ser­mo figu­ratus. Mercer. (of which sort are many of these sentences) some therefore interpret [...] ax­ioms or remarkable sentences, specially calcula­ted for the regulating of our conversations. These Solomon repeateth as the dictates of his parents to him, Prov, 1. 8. He bringeth in his father speaking; My Son hear the instructions of thy Father, and forget not the law of thy Mo­ther. [Page 43] Now that he might shew, that that gene­ral admonition had an influence upon him, he in a great part of this sacred peice of holy writ, recordeth the instructions of his Father, and in the beginning of this Chapter he also recordeth the Law of his Mother. So this Chapter begins. The words of King Lemuel, the prophecy which his Mother taught him. Interpreters general­ly agree, that this Lemuel was Solomon (there was no King of the Jews named Lemuel). Nor need any stumble at the name, who wistly considereth, that at his birth, the Lord named him Gedidiah, which not onely argues him to have had another name beside that of Solomon 2 Sam. 12. 25. Apud eos Deus Deo. Cui est Deus. (whether so many as some talk of I know not) but the import of that name is much the same with that of this in the text. That signified, Beloved of God, this may either be translated, God is with them, or to God, or who hath God for his God; as Critical writers have observed, The learned Mercer, rejecteth the first Etymo­logy as jejune, yet it is owned by the Hebrew Doctors, and followed both by Munsterus and Clarius, &c. Mercer rejecteth it as onely signifi­cative of the time when Solomon ruled over Israel, while God was yet with them, before their Apostacy; either of the latter is probable enough, signifying, either a man set apart for God, or a man who had God for his God. Which by the way may controul the severe sen­tence, which some Popish Authors give against this excellent person as to his eternal state.

I conclude then, and thatwith the genera­lity of Interpreters, that the former part of [Page 44] this Chapter, containeth Solomons repetition of some excellent Maxims instilled into him by his mother Bathsheba, which she fitteth to his future capacity of being King over Israel. Where by the way we may observe, the ad­vantage of good principles instilled into children in their youth. They may in the heat and vanity of their youth, bury these instructi­ons, but they often have a resurrection, and are afterwards to advantage remembred. They are like seed thrown under the clods, which upon the next kind showre will dis­cover themselves. In this Chapter Bathshe­ba perswaded her Son Solomon,

1. To take heed of two species of Luxury, both of them such as persons under his cir­cumstances are exceeding prone to offend by, in regard of the great affluence of the world upon them, and which have a very ill influence upon persons of that Eminency, not only with reference to their bodily life and health, but with reference to their publick duty.

The summe of this first Instruction, you have, v. 3, 4. Give not thy strength unto wo­men, nor thy waies unto that which destroyeth Kings. It is not for Kings, O Lemuel, it is not for Kings to drink wine.

2. Secondly, She exhorteth him, to the performance of those positive duties; which con­cerned him in his Regal Capacity. The exe­cution of justice and shewing of mercy, v. 8, 9. Open thy mouth for the dumb, in the cause of all such as are appointed for destruction. Open thy mouth, judge righteously, and plead the cause of the poor and needy.

From the tenth verse to the end, is the se­cond general part of the Chapter, where you have the character of a vertuous woman, whether those also were the words of Bath­sheba (as some think) instructing Solomon her Son in the choice of a wife, and by him recorded for our instruction: Or whether they Originally be the words of Solomon from the pattern of his excellent Mother, de­scribing a desirable woman (which is the opi­nion of others) is as unprofitable to dispute, as difficult to be determined.

You have the character of a vertuous wo­man, from the tenth to the nine and twenti­eth verse. In these last verses you have both the conclusion of that discourse, and also of this whole Book of divine Aphorisms. In it you have,

1. The Elogium, or commendation of a vertu­ous woman. Many daughters have done vertu­ously, but thou hast excelled them all. Favour is deceitful, and beauty is vain; but a woman that feareth the Lord she shall be praised.

2. Secondly, An advertisement, or admoniti­on to the world to take notice of her, and to ho­nour her; according to her value. Give her of the work of her hands, and let her own works praise her in the gates. In the former part we have observable,

1. A short description of an excellent woman. There are many good women [many that have done vertuously.] Who then is this same excellent woman? who had made her self high, or to ascend above the [...]st, (as it is [Page 46] in the Hebrew) [...]. What is this beloved above another beloved? The text tells you, A woman, the fear of the Lord, we translate it, A woman fearing the Lord. I shall anon take further notice of the Hebraism.

2. A Second thing which you have re­markable is the order or method which Solo­mon useth in commending of her; which is per modum comparationis comparing her with other women, and shewing her Superlative ex­cellency, and in the words of the text, you have a double comparison. The first of per­sons. Many daughters (i. e. many women) have done vertuously, but Thou hast excel­led them all, or hast ascended, or lifted up thy self above all, where you have

1. A Concession in those words, Many Daughters have done vertuously, he grants there were many, who in there kind had done worthily, and there was an honour due to them. 2. A Position asserting the superemi­nent excellency of this person; But thou hast excelled them all.

Solomon speaks of this woman, as David (his Father) of the sword of Goliah; There is none to it. There is none to her, This is she that is the chiefest of ten thousand.

2. Secondly, you have a Comparison of ad­juncts from which persons may be com­mended. Vertue, Favour: Beauty and the fear of the Lord. Concerning Vertue, or Strength, or Riches, or Diligence, (for all these things are comprehended under the term [...]) [Page 47] he speaketh nothing at all diminutively; he only asserteth an excellency in the fear of the Lord above all these; they are as Starrs, ordinary Starrs that have their lustre, She as the Sun out-shining them all in glory. For the other two, he speaketh more diminutively of them. Favour is deceitful; Beauty is vain; so not worthy to come into any noble Elogium, of any person, (that in­deed is not explicitly spoken, but necessarily understood) as you may gather from what followeth. But [saith he] A woman fearing the Lord, she shall be praised. It is a short elliptical speech, as much as if he had said, but the fear of the Lord hath nothing in it will deceive, but much that is of real and a­biding worth, and that which maketh the person possessed of it truly worthy of ho­nour and commendation.

The second part of the Text, I called an Advertisement or admonition to the world, to take notice of such persons, and to give them their due honour. Give her of the fruit of her hands, and let her own works praise her in the gates. I shall little insist on that.

I intend not to discourse every Propositi­on into which the words of my Text might regularly be resolved. There are onely two which my eye is upon, which I think contain much of the will of God revealed in this Text, (other things in it will f [...]ll in more collaterally) they are these.

Of all persons (or) of all women, the person, the woman, fearing the Lord, is the most excellent person, Propos. 1. or most excellent woman.

That concerning such, it is the will of God Propos. 2. that the fruit of their hands should be given them, and their own works should praise them in the gates.

The Demonstration of the truth of the first Proposition, is what I intend for the chief subject of my discourse; something of the latter will fall in in the application of my discourse. This then is the Proposition.

Prop. That of all persons, of all women in the world, that person, that woman, that feareth the Lord, is the most excellent person.

Many (saith Solomon) have done vertuously: but thou hast excelled them all, thou hast made thy self to ascend above them all. She shall be praised. In the opening of this Proposi­tion.

1. I will enquire into the true notion of the person here extolled, A woman fearing the Lord, or A woman the fear of the Lord, according to the Hebrew phrase (which as I shall anon shew you, is not without its Emphasis) Thus I shall open the subject of the Proposition.

2. I shall indeavour to demonstrate the Superlative excellency of this Person above others. So I shall confirm the Praedicate, and under these two heads, I shall bring what­soever I shall speak to the Proposition, before I come to the Application of it.

1. The first thing to be inquired is; Who is this woman fearing the Lord. [...]. as it in the Hebrew, this I [Page 49] shall open to you in three particulars.

In the Hebrew the Abstract is put for the Saepius ab­stractum ponitur pr [...] concreto, seu substan­tivum pro adjectivo, cum insigni Emphasi & energiâ. Glassius. Concrete, which argueth a great Emphasis. It is in the Hebrew very Emphatical; word for word, A woman, the fear of the Lord. Some think it a meer Ellipsis of the Verb Substan­tive, and to be expounded by Cui est, that is, A woman that hath the fear of the Lord. But others more probably think there is in this way of expression a special Emphasis, and that it signifieth an eminent degree of that quality or adjunct, which is so exprest, in the subject to which it is applied. A way of speaking very familiar to the Hebrew tongue. Thus Haggai 2. 8. Christ is called, The desire of all Hag. 2. 8. Nations; that is, eminently desirable. Thus a Shepherd is said to have been an Abomination Gen. 46. 34 to the Egyptians, Gen. 46. 34. that is, highly abominable; his employment such as the Egyptians above all others detest. So Psal. Psal. 140. 12. 140. 12. Let not an evil speaker, [Heb. a man of tongue] be established. Nor is it unusual in other languages. Thus in Latine we call one Scelus, that is eminently vile; in English we call one a Beauty, that is eminently Beauti­ful. So here, a woman, the fear of the Lord, that is, a woman eminently fearing the Lord. So that whatsoever qualities we shall find in Scripture expressed under this common head of the fear of the Lord: or whatsoever actions we shall find according to the phrase of holy writ expressed under that notion; this form of expression signifieth a person eminent for those qualities; or in those exercises; and the [Page 50] phrase signifieth much more than an ordinary dread of God. To open this yet a little further:

1. There is a natural dread of God, which all creatures have, and the worst of men are not without something of it: For fear being in us a passion necessarily moving upon the ap­prehension of an imminent evil. As the infi­nite superiority of God over his creatures makes every rational creature presently ap­prehend it in his power to do it harm, it must necessarily dread him; especially considering the natural conscience of guilt, which every such creature hath, exposing it to the stroke of his just, as well as almighty Arm.

2. There is a slavish fear of God: such the Devils have; they fear and tremble (saith the Apostle) this doth but gradually differ from the other.

3. There is a filial, reverential fear of God; like that wherewith the child feareth his Fa­ther. The Angels have a reverential fear of God, though they know themselves confirm­ed in goodness, and in no possibility of offend­ing him; yet they fear God with a reverential fear, arising from the apprehension of the superlative excellencie of the great Creatour above the first-born, and most excellent of his Creatures. Thus the children of God fear him, and not only with a reverential fear, but with a filial fear; they fear lest they should offend him. This last is the most excellent fear of God. Now of it there are different degrees according to the different manifesta­tions [Page 51] of the Spirit of God to his Saints and Christians different proficiencies in grace. Now this way of expressing this excellent qua­lity, signifieth; One possessed of the most excel­lent kind of fear, and also in the most eminent degree. And this I take to be the particular Emphasis and Energy of the term in this place.

2. Secondly, It is a known Rule in Divinity; That words in holy Writ signifying any notions of the senses and affections; yea and of the intel­lectual part also, there used, must be understood not to denote only the particular acts of that sense Verba sensus & affectum & effectum denotant. or faculty which they properly express, but all the actions, and the deportment of the whole soul, and outward man also, which are any way di­rected by that sense, or regulated by that af­fection or passion, and our duty in order to it, or consequently from it. Without the true un­derstanding of this Rule, we shall not be able fully to comprehend the true sense of an infi­nite number of Scriptures. Thus it is said, Psal. 1. 6. (with reference to God) that he knoweth the way of the Righteous. The mean­ing Psal. 1. 6. is, he loveth, approveth, watcheth over the way of the righteous. Thus Psal. 16. Thou Psal. 16. wilt not suffer thy holy one to see corruption; that is, to corrupt, to experience corruption. So John 8. Abraham saw my day and rejoyced; John 8. the meaning is, he foreknew such a day, he be­lieved it, he hoped for it and rejoyced. So Hear­ing in Scripture often (indeed most ordina­rily) signifieth much more than bare hear­ing, viz. hearkening, attentive hearing, be­lieving, [Page 52] obeying. So for words signifying Passion. Thus the wrath and anger of God in Scripture, when it is threatned, doth not only signifie Gods just will to punish, but also his acts of vindicative justice. I will bear the indignation of the Lord (saith the Prophet) be­cause I have sinned against him: That is, I will bear those punishments which the wrath of the Lord hath brought upon me. So here. The fear of the Lord doth not only signifie an inward awe and dread of God caused by the Spirit of God, in the hearts of creatures, up­on the apprehension of Gods Majesty, Great­ness, Power, Glory, Goodness, or other Attri­butes; but it also importeth, all those exter­nal acts, all that outward deportment and be­haviour which naturally flow, or which ac­cording to the divine rule should flow from that principle. So that the woman fearing Jehovah, is not only she, who in the contempla­tion of the Majesty, Power, Greatness, Glory, Justice and Goodness of God, reverenceth and dreadeth him, carrying in her heart a continual awe of the great God of Heaven and Earth, which makes her heart and thoughts stoop and bow at the meditation or hearing of him in considera­tion of that infinite Majesty, Glory, Greatness and Power, which naturally require that ho­mage from every reasonable nature; but also in the whole of her conversation, in all her actions, both before and towards God and men (in obedience to that principle of Religion) [Fear] exerciseth her self in all things to keep a good conscience void of offence, not daring to do [Page 53] any thing which may provoke this God to displeasure whom she thus dreadeth, and be­ing exactly careful to do all things, which, and as he commandeth. This is the woman fearing Jehovah, so far as we have yet disco­vered her. But this is not all which this term importeth. Once more.

3. It is very ordinary, as in other Writings, so in holy Writ, by a figure called Synechdoche, to express a part of a thing for the whole. Look as the Philosopher saith of moral virtues, Vir­tutes sunt concatenatae, the Virtue (like beads) are all strung in a chain; and none can pro­perly be denominated virtuous, who in some degree or other hath not all habits of virtue. So I may say in matters of grace. The graces of Gods Spirit are in a chain too. Thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart with one of the chains about thy neck, Cant. 4. 9. A man cannot have one, but he must have all of them; nor from a single habit can any be denominated a gracious person, in regard of this concate­nation of grace. It is ordinary in Scripture to find a gracious person expressed, Synech­dochically; under the notion of one singular special habit of grace (especially some one more principal operative habit.) Now of all habits, there are none more operative than those of Fear and Love: None that take more hold on the souls, or whose influence upon it is more evident. Hence in Scripture it is very ordi­nary to find an holy, gracious, person expres­sed under the notion of one fearing God [or] [Page 54] one that loveth God. Divines have observed, that the former is more common to the Old Testament, which gives account to the Church of God, under its Paedagogical estate, when the dispensation of the Covenant of Grace was more terrible, and the latter to the New Testament, where it is more sweet. Thus the grace and godly conversation of Obadiah, 1 King. 18. 5. of Job, Job 1. 8. of the whole body of severer professors, Mal. 3. 16. is ex­pressed, and so very frequently, and in the New Testament, where the dispensation is more sweet and gentle, it is more ordinary to express the same things, under the notion of believing and loving, 1 John 4. 21. He that loveth God, John 21. 15. Simon Son of Jonas, James 2. 5. lovest thou me? Jam. 1. 12. To them that love him, 2 Tim. 4. 8. Those that love his appearance. So Rom. 8. 28. and in many other places. But yet though (as the Apostle speaketh) we be come now to Mount Sion, and we have not received the spirit of bondage again to fear, but the spirit of Adoption, teaching us to cry, Abba Father. And (as the Apostle saith) Per­fect love casteth out fear. Yet those texts must not be understood of an awfull, reverential fear and dread of God (such as even the ho­ly Angels have: Nor yet of that filial fear of God, which every child of God hath, and must carry with him even to the gates of Heaven; but only of servile slavish fear: for even under the New Testament we shall find the servants of God expressed under this Notion. A godly man in Thesi is thus de­scribed, [Page 55] One that feareth God, and worketh Act. 10. 35. Act. 10. 22. Righteousness. So also Act. 13. 26. Cornelius in particular is thus described, A man that feareth God: and we shall find that the fear of God is so eminently necessary to the constitu­tion of a godly man, that any wickedness (by warrant of Scripture) may be presumed of those that want it. Abraham thus excused himself to Abimelech, for his not trusting his people with his life, and the honour of Sa­rah. I said, the fear of God was not in this Gen. 20. [...]1 place. And (on the other side) Joseph gives this as a sufficient security to his brethren, that whatever they feared, he would do them no wrong. This do, and live. For I fear God. Gen. 42. 18 So that you see it is but a reasonable figura­tive way to express the whole of inherent grace, under the notion of The fear of the Lord; and to express the whole course, practice and ex­ercise of godliness, under this single habit or act as a common head; and this I think enough to have spoken for the explication of the subject in the Proposition, and to give you the true notion of a woman, or a person fearing the Lord; or (as the Hebrew phrase in the Text is) The fear of the Lord. It is in short, An eminently gracious, godly woman: Or (if you will) you may take it more large­ly thus. A woman, or a person, who being pos­sessed of all the graces of the holy Spirit of God, communicated in regeneration, and being grown up to some degree of perfection in those spiritual habits, eminently lives in a diligent caution, and taking heed of whatsoever is contrary to [Page 56] the holy will of God, and a diligent and exact performance of all those duties of an holy life and conversation, which those sacred principles command and produce, in obedience to the whole revealed will of God. This is the wo­man of whom this text speaketh. The Wo­man, the fear of Jehovah. Let me now come to the second thing, to inquire what is said of this person.

That which (in short) is said of her, is that she is the most excellent woman: There are ma­ny others praise-worthy in their order and kind; many to whom sua laus debetur; but there is none like unto her; she hath (to speak in the Hebrew dialect) ascended above them all. Others may deserve some praise, but she shall be praised; she in the most eminent manner deserveth praise. Two things then are said,

1. She is the most excellent person.

2. She deserveth most true and eminent praise.

The latter justly followeth upon the former. That therefore is it alone which I shall insist upon, and the general question is,

Quest. 2. Wherein it doth, or may appear, that a woman fearing the Lord (in this sense) is the most excellent woman, that person the most excellent person?

The commendation in the text being in the superlative degree, the most natural way to demonstrate the truth of the Proposi­tion, is that which Solomon here directeth us to, per modum comparationis, comparing her [Page 57] with other women or persons to whom the world giveth praise or honour; and shewing you the excellency of her, and those perfe­ctions of which she is possessed, above all other persons of her order whom the world ad­mireth and doteth upon; and above all those things, for which the mistaken world so ad­mireth others. This therefore is the method which I shall follow, having the Holy Ghost himself for my guide. I will then

1. Enquire what those things are, which a [...] adjuncts to persons inhance their value, either really, or in the opinion of men, weighing them all in the ballance of reason and Religion, as I go along, and shewing you what there is of excel­lency in them.

2. Secondly, I will shew you, what there is in this supereminent quality [The fear of the Lord] which maketh it to out-shine all those other excellencies, even before any abatement of their value, and supposing them not subject to those accidents, which indeed they are subjected to, which will inforce a rebatement (in any rea­sonable soul) of what they are at first blush and appearance worth.

3. Lastly, I will consider both the one and the other in their due circumstances, and so consider both the one and the other, substracting what either Reason or Religion will shew reasonable to be substracted from the appearing value of those other things: And then I hope it will be easie for us to cast up the total summ of each, and by comparing them together, to judge of the truth of the Proposition.

[Page 58]1. As to the first, set aside what is here comprehended under the notion of [The fear of the Lord] all things which either in reality or in opinion do inhance the value of any person, may be reduced to three heads.

1. The ornaments, perfections and accom­plishments of the body, which is our outward man.

2. The endowments of the mind.

3. More external, accidental, forein advan­tages to our persons.

The first head is, The ornaments, perfections 1 and accomplishments of our bodies. There are strength and beauty, both mentioned in the text in the terms [...] & [...] the word [...] is a word of very large interpretation. Prima­rily, it signifieth natural strength and courage. Thence in Scripture it is ordinarily used, to express an Army, which is ordinarily made up of strong men. Men of strength (as the He­brew dialect is) Thus Gen. 47. 6. If there be Gen. 47. 6. amongst them any men of strength, or activity (as we translate it; for activity dependeth up­on Judg. 11. 1. strength) So Jephthah is called A mighty man of valour. Where the same word is again used, it is translated Army, Exod. 14. 9. Jer. Exod. 14. 9. Jer. 37. 7. 37. 7. It is true that amongst us strength doth not ordinarily fall into the commendation of the female sex, but you know of old, Deborah and Joel were renowned for this. Judg. 5.

2. Beauty is that bodily ornament which more ordinarily commendeth the woman; it lieth in the perfection and proportion of bodily parts, and in a due mixture of colours proper to flesh and blood.

But the indowments of the mind are things 2 which yet further raise the value of any per­son. These fall under three heads.

1. Knowledge, which is the furniture of the intellectual part of the soul; the object of it is as large as Heaven and Earth, and all things contained in it. Without knowledge (saith Solomon, Prov. 19.) the soul is not good: without divine knowledge, not spiritually good; without natural knowledge, not moral­ly good. Knowledge is a great ornament.

2. Moral virtues. Nobleness of spirit, cha­stity, temperance, sobriety, justice, mercy and pity, bounty and liberality, meekness, humility, affability, courtesie. The woman indued with these and such like habits, is far more excel­lent than her neighbour, that is leud, drunken, intemperate, ill-tongued, morose, immodest, &c. This kind of excellency is expressed in the text under the term [...] which both in the text and vers. 21. is translated virtue.

A third thing is activity of spirit; when one is disposed and ready for business; apt to manage affairs, and agile in it. Thus we translate this word, Gen. 47. 6. If there be Gen. 47. 6. amongst them, any men of activity. It is used, Exod. 18. 21. to express the fit qualifi­cations Exod. 18. 21. of Magistrates; we there translate it able, able men; where certainly it signifies knowledge, prudence, and almost all moral virtue, together with activity of spirit. The woman of an industrious, active, diligent spi­rit and temper, is far more excellent than her who is of a slothful, crazy, idle temper, [Page 60] and this also is comprehended in the text under the term [...] as you may see by com­paring v. 10. of this chapter with the follow­ing verses, the [...] mentioned v. 20. is expounded by Solomon to be one that seeketh wooll, and flax, and worketh willingly with her hands; that riseth while it is night, and giveth meat to her houshold, and a portion to her Maidens. This now is a second sort of things which raise the value of a person in the world.

The third and last sort I call more external 3 advantages; such as are not inherent in our persons, but forein to us; and indeed alone signifie little or nothing to the commenda­tion of a rational creature as such: These are,

1. Noble Parentage and Relations; to be born atavis regibus, of noble progenitors, re­lated to great persons or families; these are some of those things which the Heathens called good things of fortune, and the Poet knew not how to call Ours,

—Vix ea nostra voco.

2. Honours; which are lookt upon highly by many, but are things still without us, having their original in the favour of others.

3. The Affection and Favour of men, which begetteth a good and honourable name.

4. Riches, a great estate in mony or lands, &c. the word [...] often signifieth Riches, Jer. 17. 3. I will give thy substance [...] and all Jer. 17. 3. Isa. 30. 7. thy treasures to the spoil, Isa. 30. 7. They will [Page 61] carry their riches upon the shoulders of young Asses. Honours, credit and reputation are expressed under the other term in the text [...] often used in Scripture to express the favour of others to us. Thus the world ac­counteth him or her that is rich, honourable, in credit and favour with the world, more ex­cellent than those that are of mean parentage, mean estate, or of no repute in the world. And thus I have given you a short account of the most of those things which raise the value of any person in the world, to which might have been added, Wit and Fancy, and some noble vertuous actions. The latter is men­tioned in the text, Many daughters have done vertuously.

And indeed, though it be the great errour of the men of the world to over-rate those things; and because of them to set too high a value upon the person possessed of them; yet there is something of true worth, value and excellency in them; and they, (at least some of them) and some of them more than others) do confer something of excellency upon the person whom it pleaseth God to bless with them; Solomon himself yields it, when he saith in the text, Many Daughters have done vertuously: And that leadeth me to a further consideration, what there is of real value in these things, we shall find (if we wisely con­sider it) That the true excellency which these things have, and which they can confer up­on the person blessed with them chiefly de­pendeth upon these things.

First, They are all of them the gifts of God, 1 though they be not of his choicest and best sort of gifts, yet his gifts they are, and not the portions of all persons. That one is more nobly and ingenuously born, is Gods gift, who breathed his soul into a finer piece of clay than anothers. He is our Potter, and they are his hands that have shaped one body into a more lovely and beautiful form than ano­thers, and hath knit the joynts of one more strong than anothers. It is he that hath given to one a quicker understanding, a more dexterous wit and fancy, a more solid judge­ment, a more tenacious memory, a more active spirit than another. All this cometh from the Lord. It is he that hath more dis­posed the mind of one than another to moral vertue, meekness, ingenuity, courtesie, so­briety, &c. It is he that hath given to one more than to another favour in the eyes of Princes, and great persons, or in the eyes of the common people. It is he that hath given to one a greater estate than to another; and by whose guidance and assistance one doth more noble and virtuous actions than another. Promotion cometh not from the East, nor from the West, nor from the South, but God is the Judge, he pulleth down one, and setteth up another, saith the Psalmist, Psal. 67. 6, 7. Fa­vour is not to men of skill, Eccles. 9. God gave Joseph favour in the eyes of his Keeper, and the Israelites in the sight of the Egyptians. It were easie to shew you the Scripture speak­ing the like concerning Riches, and other-accomplishments [Page 63] of Nature, and gifts of Pro­vidence (so Christians call them, acknow­ledging the donor of them) the Heathen called them the gifts of fortune, which they dreamed to be one of the four causes of all things, and made to be a God. Now I say, this putteth an excellency upon the things themselves, and also upon the person pos­sessed with them; whoso hath them, hath more to shew for a favour that God hath to him, than he that wanteth them, unless he hath this same excellent thing in my text.

A second thing which commendeth these, 2 or some of these things, is, their usefulness as to our comfortable being and subsistence in this life. Riches and Favour, though they be things more external and forein to what truly makes up a reasonable creature, or adorneth him, considered in that capacity; yet they have this excellency in them, that whoso is possessed of them, is at a better ad­vantage than another man for a comfortable subsistence in the world, and to do good to others, than he that is poor, and of no cre­dit and reputation in the world. Strength and health of body (upon which strength you know much depends) are necessary and advanta­gious to us, for our comfortable subsistence. An Active, busie, diligent spirit, is that also which maketh rich (through the blessing of God) and upon this account all these things have a true and real excellency in them, and ought to be looked upon as the blessings of God, which we ought to acknowledge [Page 64] and to receive with thankfulness at his hand.

Lastly, There is an excellency in some of 3 them, and which they give to the persons that are possest of them, which lies in their approvableness to the reasonable nature of man. All of them do not so approve themselves to our rational part; reason understands not the excellency of great parentage, or a fair face, nor of riches, or honours, &c. But now knowledge, prudence, sobriety, temperance, mo­desty, with other moral virtues, are things which have in them a certain innate and con­natural beauty, even reason being Judge, and make the person possessed of them as much to excite another that is ignorant, im­modest, impudent, intemperate, foolish, as light excelleth darkness; and upon this account it was that the wiser Heathens valued them, though they knew nothing of the revealed mind and will of God in reference to them, and considered them not at all as falling un­der a divine precept, but only as improve­ments of nature, and due products of a soul that had not lost its reason, and was not me­tamorphosed by debauchery. The Heathens had no other eye than that of reason; no other ballance than that in which to weigh things that differed.

And now I think we have made a just esti­mate of other things (the fear of the Lord only excepted) which either do, or may put a value upon any person in this world above his neighbour: we have seen what they are, [Page 65] and how much they signifie. The summ is this, That there are many things which ei­ther really, or at least in common opinion make a man or woman to excel; Bodily per­fections, strength, health, beauty; mental endow­ments, knowledge, judgement, wit, prudence; moral vertues, temperance, sobriety, &c. An active diligent spirit and temper, fitted for bu­siness in our respective callings; things more external, such as honour, estate, favour, credit and reputation. And though it be very usual (as I have said) to over-rate these things, and to overvalue persons blessed with them, be­cause of them; yet these things, considered as the gifts and favours of God, and as things of singular advantage to us, with reference to the comfortable beeing and subsistence of our outward man in the world; and as some of them are naturally far more approvable to the reasonable nature of man, than their con­traries have some true, real worth and ex­cellency in them; and persons possessed of them, may (in their degrees) be justly judged more excellent and valuable than those that want them. But the person fearing Jehovah, is yet the most excellent person. Others up­on the aforementioned accounts, have ascended, (to use the Hebrew phrase) or do excel many others in the world: But the person that emi­nently feareth the Lord, hath (as the text speaketh) eminently ascended above them all. Amongst them all, there is none like to that person, and that brings me to the next thing which I promised you in the explica­tion [Page 66] and demonstration of the Predicate of the Proposition.

Quest. 2. What there is in this supereminent Quality [The fear of the Lord] which so raiseth the price of its subject, that the person which hath it, by reason of it, so much out-shineth others?

In my former discourse I gave you the just value of all valuable things in the world (this only excepted) which make one person in the world considerably to differ from ano­ther in any degree of excellency, without making any rebatements, for the accidents, to which those things are subjected. I shall anon make that rebatement. My present work is, to rate The fear of the Lord, and shew you the true value of it.

In the general, I must say of it as Job hath spoken before me; Silver shall not be weighed Job 28. 15. for the price thereof; it cannot be valued with the gold of Ophir, with the precious Onyx, or the Saphire. The Gold and the Chrystal cannot equal it; and the exchange of it shall not be for Jewels of fine Gold. No mention shall be made of Coral, nor of Pearls: for the price of wisdom is above Rubies; the Topaz of Ethiopia shall not equal it, nor shall it be valued with pure Gold. Or in the words of Solomon, Happy is the man that findeth wisdom▪ (Wisdom, and Prov. 3. 13, 14, 15, &c. Grace, and The fear of the Lord, are much the same in the dialect of Scripture) and the man that geiteth understanding; for the merchandise of it is better than the merchandise of silver, and the gain thereof than fine Gold; she is more [Page 67] precious than Rubies, and all the things thou canst desire, are not to be compared unto her. Length of daies are in her right hand, and in her left hand riches and honour. Her waies are waies of pleasantness, and all her paths are peace. She is a Tree of Life to all that lay hold upon her, and happy is every one that retaineth her, Prov. 8. 11. All the things that may be Prov. 8. 11. desired, are not to be compared with her. Lest you should doubt what is meant by wisdom, Job expoundeth both himself and Solomon, Job 28. 28. Job 28. 28. The fear of the Lord that is wisdom.

But, lest you should judge these empty word [...], blowing up a thing beyond its due value; let us but rationally consider The fear of the Lord, and the person blessed with it, and we shall find these were not vain words. I shall demonstrate to you the superlative ex­cellency of this spiritual quality, and the per­son indued with it, if you please with me to consider these six or seven things.

1. The particular fountain or spring head from which it floweth.

2. The particular subject which it blesseth, [...]r channel in which it runneth.

3. The excellent object to which it moveth.

4. The admirable end towards which it worketh.

5. The noble actions to which it principleth.

6. The admirable use of it, not only in refe­rence to God and our selves, but also with re­ference to others in our political converse.

7. The train of good things which ordinarily attend it.

I shall speak something to each of these in their order.

Let us first then consider the particular foun­tain, 1 or spring-head from which the fear of the Lord floweth. The Apostle telleth us, That Jam. 1. 17. every good and perfect gift cometh down from above, from the Father of Lights. I told you before, that health, strength, beauty, honour, riches, favour with men; and those other things before mentioned, of a less valuable consideration, came from God. The Lord raiseth up one, and pulleth down another. The blessing of the Lord maketh rich. It is as true, and in a more eminent manner concerning The fear of the Lord, Jer. 32. 40. I will put my Jer. 32. 40. fear into their hearts. God is the Author of every good gift and thing, but in a different manner. Divines distinguish betwixt a more general love of God to his creatures, which they call his [...], and his more spe­cial distinguishing love, which they call [...]. Not to dispute that distinction, it is most certain, that there is a Will in God freely to do good to the Sons and Daughters of men, which we call his Love. It is as cer­tain, that this free and just Will of God, is not to do alike good to all; to some he willeth to shew some particular grace and mercy which he willeth not to others. Upon the first account, He maketh his Sun to shine, Mal. 5. 46. and his Rain to fall upon the just and unjust. He leaveth not the Heathen without a testi­mony of his love, giving them fruitful times Acts 14. and seasons.

From this fountain flow riches, honours, and all other effluxes of his goodness, which we call the gifts of common Providence. Di­vines rank them under the notion of [...], things for this life; yea and there are some [...], spiritual gifts, and spiritual means; such as knowledge, and the fruits of restraining grace (our natural en­deavours only supposed) such are the habits of moral vertues; all these flow from the more general, common love of God. But now there are others flowing from a special distinguishing love, in reference to the spiri­tual and eternal advant [...]ge of our souls. From his Convenant-love; and such is this supernatu­ral quality. And I will make an everlasting Jer. 32. 4. Covenant with them, that I will not turn away from them, to do them good: but I will put my fear in their hearts, that they shall never de­part from me. Now this is enough (in the first place) to evince the excellency of the fear of the Lord, and the superlative excellency of the person possessed of it, above the value of such as are possessed of more inferiour gifts. Let us but argue rationally, and af­ter the manner of men. If there be any ex­cellency in the favour of a man; or if the collation of a mans favour, doth imprint any excellency upon the person upon whom it is bestowed; then certainly the more any one hath of that favour; or the greater and higher degrees he hath of it, the more he hath of excellency. The story is known of the Emperour, who displeased his Courtier [Page 70] by giving him a Ring, when he gave another a kiss: what was he angry for? the Ring for use in the world, was more worth than a kiss. What use could be made of that? Oh! but the kiss spake an eminent degree of the Princes love, and so imprinted a greater ex­cellency upon him that had it. When the Lord giveth unto any strength, beauty, riches, honour, they are but as so many Rings: But where he gives his fear, there he gives the kiss; and this speaketh a greater excellency in the fear of the Lord, and in the person blessed with it, than in any other thing, or person: the soul that hath this, hath indeed ascended above them all; in the favour of God that soul hath ascended above them all. As you see, the strength of this demonstra­tion dependeth upon these two postulata.

1. That the person in favour with God i [...] upon that account more excellent than any other person that is not so. And this is no hard thing to be granted by those who judge, that the favour of an earthly Prince, who is but a mor­tal man, do [...]h give an excellency to the per­son blessed with it.

2. That the greater degree of favour any soul hath with God, the greater is his excellency; which easily followeth if the former be grant­ed. This is the first thing.

But secondly, Let us consider the particular 2 subject which the fear of the Lord blesseth. Or if you will, the special channel in which it runneth; or indeed the capacity in which it blesseth the soul. Take the most of the afore­mentioned [Page 71] gifts, they only innance the price and value of the outward man. Beauty is sub­jected in the surface of the body; strength in the nerves and bodily parts; riches, honour, favour, great friends and relations, they are indeed the gifts of God, and of great use and advantage; but the advantage of them is from their usefulness, to the well-being of the out­ward man, and the accommodation of a man in this life. Some indeed of the things afore­mentioned innoble the inward man; that doth knowledge, prudence, moral vertue. Some distinguish betwixt the body, the mind, and the Spirit. The Apostle seemeth to allow that distinction, 1 Thes. 5. 23. If it be allowable, 1 Thes. 5. 23. none of the things aforesaid (the fear of the Lord only excepted) reach further than the mind, that is, the soul of a man considered as a a rational substance. Look upon the soul as a noble immortal beeing, under an ordination to an eternal existence in happiness or misery; and these things signifie little to it. A noble person may go to Hell. A rich and honourable man; a knowing prudent man; a comely, beautiful person, may have their portion in the lake that burns with fire and brimstone. Yea, and the Apostle saith, not many of them will go to Heaven; Not many noble, not many wise, &c. But now the most noble inward part of man; and that not considered only as a rational substance, but in its most excellent capacity, ordained to eternity, is the subject wherein this excellent quality resides. That which it blesseth. The price of the body is [Page 72] raised by strength, beauty, a good and healthy constitution. The price of the mind is raised by knowledge. wit, judgement, me­mory, and by moral vertues. But the value of the soul considered as a spiritual beeing, that is immortal, and under ordination to eterni­ty, is raised by grace, by the fear of the Lord, and indeed by that only. This is that which marketh out a soul for Heaven, while ano­ther is left in the road to everlasting burn­ings. The seat of this noble quality is not the surface of the outward man, (which is the throne of that pitiful thing which the world so much doteth on) which we call (beauty) nor yet the bones, sinews, nerves of a man, which are the seat of strength: nor the head of a man, which is the seat of knowledge and prudence: nor the [...], the rational part of a man, which is the seat of moral vertue, where it sitteth as a Queen, and giveth Laws to brutish passions, and all motious of the sen­sitive appetite: But it is the immortal soul considered as a spiritual substance, and desti­nated to immortality and life, and an eternal existence. Now this soul, and thus considered, is the better part of man, man considered in his most excellent capacity; and whatsoever blesseth, adorneth, and advantageth the soul, considered in this notion, and under this ca­pacity, must needs be more excellent than what only commendeth the body, which is but the outside of a rational creature, or the mind which a Pagan may have, in as good a condition as a Christian. As that house is the [Page 73] more noble and excellent house which hath the best inside, and where the rooms are best fur­nished; not that which hath nothing but a lofty gay front. So doubtless in the judge­ment of reason, that man or woman whose soul is ennobled with the most excellent qua­lities, is far more valuable than he or she, who have nothing to commend them but a well proportioned body, or an hansom face, Pro. 11. 22. Pro. 11. 22. As a Jewel of gold in a Swines snout; so is a woman of beauty (we may add pari ratione, a woman of strength, wit, parts, &c. without discretion) without the fear of the Lord. The woman fearing the Lord, is The Kings Daugh­ter, all glorious within: She is excellent in the most excellent part, and in the most ex­cellent capacity. Others may have an excel­lent outside; she hath a most excellent inside: Others may be painted Sepulchres; she hath a most excellent soul: They have excellent limbs, and features in their faces; she hath the most excellent qualities in her nobler and more inward part: They are (it may be) well accommodated for this life; she is best prepared for eternity; therefore she must needs ascend, or be lifted up above them all. It is an usual saying amongst Philosophers, Ani­mus cujusque est quisque. The mind of the man is the man. It is much more true of the soul, considered in the capacity I mentioned. The bodies indeed of the Saints are called The Temples of the Holy Ghost; but it is by reason of the redeemed souls which inform them. The Holy Ghost dwelleth in the [Page 74] whole person of the believer as his Temple. The body is but as the Outward Court into which common excellency comes; such as strength, beauty, &c. The mind of man is as the Inner Court, into which come a better sort of divine gifts; this is ennobled with knowledge, prudence, &c. and other habits of intellectual and moral vertues. But the soul considered in the capacity (before expressed) as a spiritual, immortal substance, is that part of man into which the Holy Ghost entreth, and which is as it were his throne: Here the fear of the Lord resideth, and maketh it truly excellent. I shall now con­clude my second demonstration; That is the most excellent quality, which ennobleth the most excellent part, and that in the most ex­cellent capacity; and that is the most excellent person whose better and more excellent part is so ennobled and made excellent. But the fear of the Lord ennobleth the more noble and excellent part, and that in the noblest and most excel­lent capacity.

Thirdly, The truth of the Proposition will 3 appear, if we consider the excellency of the object, to which this excellent quality moveth the soul, and for an union with which it pre­pareth it. The force of the demonstration dependeth upon the principle, That the more excellent any object is towards an union, with which any quality is subservient, and working, the more excellent that habit or quality is: which is a principle so justifiable to reason, and allowed by common consent and judgement, [Page 75] that I need not insist on the proof of it. Take all other qualities or advantages which the creature can afford, they serve us no further than to the creature, preparing us for an union with that. For instance, Beauty is an amiable gift of God; but wherein doth it serve us? it indeed may commend the wo­man to an husband; but it will not at all commend her to Christ. Wisdom and Know­ledge are rare habits, and prepare us for an union, and endearment to, and with wise and learned men; but they commend not a soul at all unto God. The like may be said of those other distinguishing excellencies be­fore mentioned. But now this excellent habit, The fear of the Lord, commendeth the soul to the Creator, and prepares it for a glorious union with him who is the supreme good, and unquestionably the most excellent ob­ject. The beautiful, the knowing, the wise person may be abominable to God; a child of wrath, and abhorred by him; but in eve­ry Nation, he that feareth God and worketh righteousness, is accepted of him (saith the Apostle.) Reason teacheth us to judge those the most excellent persons in the world, who upon a just account are most approvable to the wisest and most excellent persons of the earth, and those things the most excellent which render any so acceptable upon this account (if there were no other, we should set a great rate upon knowledge, vertue and wisdom, above what we set upon beauty, and riches, and bodily strength, &c. because [Page 76] they commend us to the more judicious, ra­tional, and wiser part of the world. By the like parity of reason (certainly) if we will but use our reason, and accordingly form our judgement, we must judge the fear of the Lord the most excellent quality; and the per­son who feareth the Lord, the most excellent person; he alone is the Jedidiah, the person whom God loveth, the soul whom God careth for. This, and this alone is that which commendeth the Creature to the Creator.

Fourthly, That is the most excellent quality 4 which directeth to, and prepareth the soul for the most excellent end. There is an end to which the wise Creator hath ordained and designed every thing which he hath made: and there is an end which every rational agent propoundeth to it self in working: and there is an end or issue, which every thing will have. The great end of man in point of action, for which God hath created him, is the glorifying of his holy Name. The wise man saith, God made all things for himself. And the Apostle saith, For him are all things. God in working, worked for the best ends, cause he could work for no greater, wrought for himself. The Apostle saith of man parti­cularly, We are created in Christ Jesus unto Eph. 2. 10. good works, which God had before ordained that we should walk in them. Mans great end in point of fruition and priviledge, is the enjoy­ment of God here, in the influences of grace; hereafter in the beatifical vision of his glory. [Page 77] There now are the great ends of man; the ends for which God hath created him, and which the wiser sort of men will propound to themselves. Besides these great ends of man, there are also some little ends of hu­mane actions to which men direct much of their action; such as the obtaining of a com­fortable beeing and subsistence in this life, &c. An end (though in it self considerable) yet exceeding little in comparison with the former, as every one will judge who hath but learned to compare Time with Eternity, and the soul with the body, and outward man. Take now all those other things be­fore mentioned, as things either in reality, or vulgar estimation, raising the price of one mortal above another (this only excepted) the highest end they move towards, which they dispose and prepare the creature for, is no more than a sweet and happy beeing in this life, and that too, according to the vari­ous humours of men; as one fancieth hap­piness to lie in riches; a second, in pleasure; a third in intellectual, or moral virtue. Bo­dily strength and health are great blessings of God; but what further fruit do they bring forth, than what tasts well to a mortal pallat? what do they signifie more, than that such as are blessed with them, pass the time of their mortality with less pain, sorrow and trouble, than those that want them? Beauty is an amiable gift; but hath it any further in­fluence upon mans felicity than this, that whose are blessed with it, stand in a nearer [Page 78] capacity to some creatures favour than others, more deformed and uncomely, to whom be­ing united by marriage, or some near degrees of affection, they shall (probably) in the world have a life of more content, pleasure, and outward satisfaction, than others who are not under so lovely circumstances. Come from them to the indowments of the mind; knowledge, prudence, a diligent, industrious, or active spirit, &c. and indeed what ever else can be named (this fear of the Lord only excepted) they neither direct the soul to its best and noblest end; nor any way prepare and dispose it for the obtaining of it unless in a very remote capacity. What's the issue of knowledge, wisdom, but this, that the per­sons thus far blessed, stand upon better ground to live in the world than other men, as well in regard of the satisfaction these ha­bits give to the mind, as of the light that ariseth from them to direct a mans converse, and the usefulness of such a person unto others. The same might be said of moral vertues, Riches, Honours, great Relations, &c. They none of them look beyond this life, nor contribute any thing to an happiness beyond it. Nay, it were yet something, if they per­fectly blessed a man, so long as he is circum­seribed with the limits of time and mortality; but how little do they, if I shall evidence they come short of this? than which there is no­thing of more easie demonstration. For to us who are Christians, there's something more required even to such an happiness, than an [Page 79] affluence of worldly contentments. We know and believe that there is a God, that this God is the chiefest good, and consequently (build­ing upon the rational principle of all Philo­sophers) we conclude that happiness even on this side of Heaven, must lie in the enjoyment of this God; having an interest and portion in him; nor can any assent to principles of reason above Atheism, but his reason will inforce his subscription to this; for if he be­lieves there is a God, he must acknowledge him supremely good; and his reason will tell him, happiness must needs lie in an union with the highest good. The Heathen Philo­sophers indeed, having not the light of divine revelation, according to their various hu­mours (not knowing of any possibility of en­joying God) judged pleasures, riches, honours, knowledge, vertue, to be the greatest good, and consequently mans happiness to lie in the fruition of them. But we, though our com­mon share in reason with them, enforceth us to agree with them in that main principle, That mans chiefest happiness must necessary lie in his union to, and fruition of the greatest good. Yet being further enlightened, cannot agree with their notion of that good; for although they had their dark notions of a divine beeing, yet the possibility of a creatures union with God through Christ, Gods in-dwelling in the soul, the having of God for their God, reconciled in Christ, were things which Aristotle and Plate never dreamt of: But we having, by the light of the divine Spirit, made these discoveries, [Page 80] even their reasonable principle, enforceth us to conclude, That the highest enjoyments and happiness of man even in this life, must needs be his union with, and enjoyment of God. His being made partaker of the Divine Nature, and transformation into the Divine Image. So that all those other things do not reach so much as this end, the happy beeing of a man in this life; for we all know it is possible that men and women may have strength, beauty, know­ledge, prudence, wit, great relations, riches, honours, &c. and yet enjoy nothing of God, but be at infinite distance from him, whom we acknowledge the supreme and chiefest good. But now this excellent habit, The fear of the Lord, doth both evidence our pre­sent union with God, and his special favour to us; and also it worketh us up to further degrees of union and communion with him.

But further yet, we who are Christians, are taught to look beyond this life, to con­sider our selves as creatures under an ordina­tion to a certain Eternity, either in happiness or misery. We know that our souls are im­mortal substances; and will not, as the sensi­tive souls of beasts when they die, evaporate into air: Hence we are concerned to con­sider wherein the happiness of a soul in its state of separation lyes; and believing the Scriptures, we cannot but believe that even these immortal bodies shall in the Resurrection put upon immortality, these corruptibles incor­ruption, and so are concerned further to [Page 81] inquire wherein the happiness of the soul and body lies in its state of reunion. Here again we cannot but with the Philosophers agree, that it must needs lie in an union with, and an enjoyment of the best and chiefest good, which the holy Scripture calleth, A seeing of God as he is; knowing him as we are known; being ever with the Lord: In one word, Eter­nal life. This now our reason naturally work­ing upon Scripture hypotheses, inforceth us to believe: and that this is the noblest and highest end of man as to priviledge, to which it is but reasonable that he who knoweth it, should direct all his actions. Now let us con­sider all those other pretty things, and see what they signifie with relation to this end. The strong man, the beautiful woman, the knowing, the prudent and politick person, may all of them go to Hell: the morally ver­tuous person may be for ever excluded the Kingdom of God (that righteousness exceedeth not the righteousness of Scribes and Pharisees.) The Apostle, 1 Cor. 1. 26. speaking of those whom God hath chosen, saith, Not many noble; not many wise after the flesh; not many mighty; but God hath chosen the foolish things of the world to confound the wise. The poor of this world hath God chosen, saith St. James. Could you look into the black dungeon of infernal spirits, where miserable souls are re­served in chains, unto the further judgement of the great and terrible day, you would see there many a Goliah, whose strength could not rescue him from the potent arm of divine [Page 82] Justice. Many a Thais, whose beauty, in­stead of commending her to those eyes (which see not as man sees) rather betrayed her in­to that miserable pit. Many a Prince and Emperour, who knew not God, nor obeyed the Gospel of the Lord Jesus. Many a cunning Achitophel, whom God took in his craftiness. Many an ingenuous Atheist; many a rich Dives; but amongst them all, you would not find one single man or woman, that in this life feared the Lord. No, Prov. 3. 18. Wisdom is a tree of life to them that lay hold on her. All those other notes of distinction make some difference betwixt one creature and another as to this life; but as to the noblest and highest end of man, the blessed and hap­py enjoyment of God to all eternity; nothing but grace, nothing but the fear of the Lord makes any difference at all; without this, all persons, noble and base, rich and poor, beau­tiful or deformed, knowing or ignorant, witty or heavy, prudent or foolish, vertuous or vitious, will go to the same place of tor­ments. This therefore must be the most ex­cellent habit; and the person possessed with it, the most excellent person, because leading to, and prepared for the most noble and ex­cellent end.

Again, the fear of the Lord will appear to 5 be the most excellent thing, and the person possessed of it, to be the most excellent person; if we consider those noble actions to which the soul is by this principled. Humane actions are ordinarily divided unto such as are natural; [Page 83] such as eating, drinking, &c. moral, and civil, or political, such are the works of our callings, giving to every one their due, living soberly and temperately, &c. and such as are Reli­gious, which are our actions of homage to God: of these now the second are more noble than the first; and the last the noblest of all. Again, as to our religious actions, they are either more imperfectly, or more perfectly such. I call those more imperfectly such, which in­deed are so as to the matter of the act, but not as to the manner or form of the performance; so prayer, hearing the Word of God, &c. But these are not so in a perfect and true notion, unless performed from a due principle, in a due manner, and to that due end which God hath commanded. Now those are our most noble and perfect actions, which are religi­ous in the most proper and perfect sense; and to those, this excellent quality; The fear of the Lord principleth the soul. Others do but dispose and fit the body or mind for natural or moral actions, strength, bodily activity do no more, no more do knowledge, prudence, or the habits of moral vertues; or if some of those other things do dispose and principle any to religious actions; yet it is but to such actions more imperfectly considered. It is true, knowledge is an excellent thing, and hath its use, not only in fitting a man for greater perfections in natural and civil actions, but also for religious services; it prepareth men for prayer, hearing the Word, &c. and the habits of moral vertues [Page 84] prepare men for vertuous actions commanded in the word of God, and which are to be performed in obedience to the command of God; but now Grace, the fear of the Lord disposeth, and prepareth the soul for the most perfect performance of religious duties; such as are truly religious in all circumstances, so as they shall be acceptable unto God. Eve­ry one who giveth to the poor, or doth a just action, doth not that which is acceptable to God; but he alone who doth those things from a principle of faith, or in the fear of God, and in obedience unto God, doth that which God accepteth. So saith Peter, In every Na­tion, he that feareth God, and worketh righ­teousness, is accepted of him. Every one that worketh righteousness, from the fear of the Lord, principling his soul to such righteous acts, is accepted of God. So as this fear of the Lord upon this account, is the most noble and excellent habit, as it principleth the soul to its most noble acts, and to the truest and most perfect performance of them; being that without which (as the principle) it is impos­sible a soul in its highest acts of devotion should please God. The vertuous actions of men; yea, the religious actions of formalists devoid of this principle, are no better than splendid sins (as Augustine called the moral of the Heathens) so that by the same reason that we judge, knowledge, prudence, or any other intellectual or moral habits, more ex­cellent than other ornaments of a man, as sitting and disposing persons for more noble [Page 85] and brave actions. We must also judge The fear of the Lord more excellent than them all, because it further ennobleth the soul, pre­paring and disposing it yet to and for more brave and excellent acts, as such whereby we most answer the end of our creation in glori­fying of God, and wherein, or in the per­formance of which in such manner as this di­recteth, we are acceptable unto God.

6. But let us further consider this noble and excellent quality, in the aspect which it hath upon us, not only in the performance of our duty to God, under which respect we have already considered it; but in the influence which it hath upon us in our civil and political converse with men. David Psal. 16. 3. calleth the Saints which are in the earth the excellent. Indeed they are so, and that not only as Saints, as persons prepared for God (as the word [...] from [...] translated Saints in that place seems to import) but also upon a rational view, and a truly civil and political consideration. Persons fearing the Lord, have not only the best souls, and are not only best considered in themselves, and in reference to God, but they are also the best neighbours. This will appear to you upon the digesting these two considerations.

1. That the Word of God considered as a systeme of precepts fitted for the maintaining of humane society, is the most excellent body of such political precepts, with all possible advan­tages of comfort to such as are engaged as c [...] relates in such societies.

[Page 86]2. Secondly, (which I told you in open­ing the subject of the Proposition) That the person fearing the Lord, is a person who having the dread of God upon his heart, exerciseth him­self in a strict observance of the Divine Law, in all things to keep a good conscience both towards God and towards man.

1. The first is a most demonstrable truth; take all the Laws of the wisest Nations and Law-givers that ever were in the world, pick out the best of those of the twelve tables at Rome, amend what is deficient there by those of Solon and Licurgus, refuse Justinians Code. Search all the bodies of Laws in the world, and out of them all make one Systeme, one body of political and domestick precepts; it will not prove so fitted for the comfortable and advantageous living in humane society, as the Law of the Lord contained in the holy Scriptures is. I durst appeal to the reason of a Cato or Aristides in the case. Let but any person out of the Book of God, draw out those precepts which it hath given concerning Magistrates and Subjects, Husbands and Wives, Parents and Children, Masters and Servants, or any political [...]. Then let him but suppose such a City in the world, where within doors, all Parents and Children, all Masters and Servants, all Husbands and Wives lived exactly according to those Rules, and without doors; the Publick Magistrates, and the people governed by them, the Mini­sters, and their respective flocks, neighbours and friends, behaved themselves each to other [Page 87] according to those prescriptions, and let him fancy if he can; and soberly tell me if he can, what could be wanting, to the beauty, ho­nour, and comfortable living of such a so­ciety. So true in this case also is that of Da­vid, Psal. 19. 7, 8. The Law of the Lord is per­fect. The Statutes of the Lord are right. It were easie to demonstrate this in particular, were it not too large a digression.

Now I say in the second place, That a per­son fearing the Lord, is one who doth exercise himself in this, in a strict observance of the Divine Law, to keep a conscience void of of­fence, both towards God, and towards men. Whence it must necessarily follow, that the fear of the Lord is the most excellent quality, and the person fearing the Lord the most ex­cellent person, considered in a political, as well as a religious capacity. The best neigh­bour, husband, wife, parent, child, &c. as well as the best Christian. Let us but use our reason a little. Is not that man or woman best prepared to, and fitted for humane so­ciety, who is under the highest obligations ima­ginable, To do no kind of wrong to another; To give to every one his due, and that in every capacity, and as he hath occasion; even to his enemies, and to the worst of men, without any respect to his particular prejudices, to do all pos­sible good; and who accordingly so liveth, so walketh? The person fearing God,

1. As to these things is under the highest imaginable obligations.

2. Thus he walketh, thus in a great measure [Page 88] he liveth, giving still allowance to humane infirmities.

1. I say first, he is as to these things under the highest imaginable obligations. This will be evident to you, if you will consider, that the Law of the Lord (which he owneth as his only Rule) requireth these things at his hands, that this Law is not only in his eye, but in his heart; that he stands obliged to the performance of it, under the fear of the greatest terrours (such the terrours of the Lord are) and under the incouragement of the largest promises, and upon the highest principles of ingenuity. A man or woman not fearing God, may be under obligations to do no man wrong; to give to every one his due; to do good to others, &c. But I pray, what are his obligations? Let us weigh them apart, and consider them with the obligations to the same things, which are upon the hearts of persons fearing the Lord; and who have in them this same principle.

1. Others may be under the obligations of humane Laws; and blessed be God for them; to them we are beholden, that there are in the world no more murthers, thefts, and other disorders, to the utter confusion of humane so­ciety. Men are afraid of the Ax, the Gallows, &c. But alas! what is the force of these, compared with the terrour of ever­lasting fire, prepared for the Devil and his An­gels? If he be under an obligation to avoid these enormous disorders in humane society, who is only awed from them with the fear [Page 89] of a Gaol or Gallows? what is he, think you, who is afraid of being tormented in Hell by the wrath of God to all eternity? Where the worm never dieth, and the fire never goeth out? It is true, there is the same obligation upon him that feareth not God; he is in danger of Hell fire; but it is the person fearing God who alone firmly and fixedly believeth any such thing. Others, if they do not laugh and mock at such things; yet very faintly assent to Propositions of such a nature.

2. Obligations may lie upon others to just and vertuous actions, from the rational beau­ty and comeliness of a just and sober conversation, above one which is lewd and debaucht. Until reason in man be out-lawed, and beas [...]ly pas­sions and affections have perfectly subdued it, moral vertue will commend it self to humane nature. But what is the force of this obliga­tion, compared with the Will of God to that man, who hath said, the Lord shall rule over him? Or to the apprehension of a Conformity (by such actions) to Jesus Christ, to him to whom Christ is precious, who hath avowed Christ to be his Master, and assumed to be his Disciple. What is this obligation to the consideration of a gracious man, that these are the fruits of the Spirit which he hath re­ceived, and in which he standeth obliged to walk, and that the contrary acts are the fruits of the flesh, which he standeth obliged to mortifie: which if he so much as savours, they will argue him to walk after the flesh, and conclude him liable to condemnation, [Page 90] as having no interest in Jesus Christ. The gracious man does not these things, because reason only approves them; but because God hath commanded, and because God doth approve them, because they are the Will of God concerning him, because Jesus Christ (while in the flesh) so walked, setting him an an example, &c.

3. Thirdly, Others may have obligations upon them, to do some such things from good nature. Some naturally are of more sweet and ingenuous natures than others are; more naturally inclined to justice, pitty, mercy; and this obligation worketh very high where it is found. But alas! what is this to his ob­ligation, who hath these things as branches of the Law of God ingraven upon his heart, and that in that deep sculpture which the finger of the holy Spirit useth to make? to his who hath a new name, yea and a new nature given to him; and from that new nature, acts ac­cording to the prescript of Divine Law freely and ingenuously, not from constraint. Luther sometimes said of such a one, Justus non debet bene agere, sed bene agit. A passage that had need of a candid interpretation; but thus far true, That a man or woman truly fearing God, is not so much constrained by the force of a Divine Law (in which sense it may be the Apostle saith, that the Law is not made for him) as compelled by his new nature, and the generous principles of the new crea­ture; his nature is quite altered; the things which he hated, he now loveth; and [Page 91] what he formerly loved, he now abhorreth.

4. Again, a man or woman not fearing God, may be under some obligations to just and vertuous actions, which may make him a good neighbour. From Honour, obedience to Governours, Courtesie to some who have done him a kindness; or an ingenuous na­ture abhorring to do wrong to such as have done him none. But alas! what are these, compared with the honour of maintaining the repute of a Christian, of a child of God, who is concerned to walk unblameably, as a Spouse of Christ, which must be presented without spot and wrinckle, who is pressed to these actions from a far higher ingagement upon his ingenuity, as they are the prescripts of that God, who hath loved him with an everlasting love; of that dear Saviour, who hath not loved his life for his sake. I (saith he) must love mine enemies; do good to them that hate me; bless them that persecute me; and pray for them who despitefully use me. Thus I shall be like my Father which is in Heaven. Thus I shall fulfil the Royal Law of Love, under which my Sa­viour hath laid me. I cannot say, I love him, if I do not keep his Commandments.

5. One not fearing God, may be principled to some such actions, from some hopes, either from some particular friends, who (if he be­have himself vertuously) will do well by him; make him their heir, or for some hopes of honour, credit and repute in the world; and these things oft-times go a great way. But how much greater is the obliga­tion [Page 92] to these things, under which a gracious soul is from his hopes of the injoyment of God here, and the blessed fruition of him in the beatifical vision hereafter? These are the hopes of a person fearing the Lord; how in­finitely higher than all earthly hopes, of what nature soever? What are all the hopes in the world laid in ballance with them? how much lighter than vanity? I will add but one thing more.

6. A person not fearing the Lord, may be ingaged to the doing of these things, from some Law that he hath laid upon himself, some Oath or Promise. But what are these to the correspondent engagements of this nature, which are upon the hearts of all truly fear­ing the Lord. To say nothing of the Baptis­mal Engagements, common to others with them (though better remembred by such as have not received the grace of God in vain) or such as they have renewed in their daily prayers, in sicknesses; or so oft as they have come to the Lords Table. What think you of that great engagement to these things (amongst others) which every one fearing the Lord, taketh upon him in the day when the Lord calleth him out of darkness into marve­lous light, and putteth his Spirit into him. There is no obligation like to this; and rea­son it self will tell you so. For by how much the reason is greater upon which the pro­mise is made; by so much usually the obliga­tion arising from it doth more constrain. God in the day when the soul accepts and layeth [Page 93] hold upon the Covenant of God, saith to the soul, I am thy God, and the God of thy seed; my Christ, i [...] thy Jesus; my Son, thy Sa­viour; only walk thou before me, and be thou perfect. The soul replies, My God, I bless thy Name; I own thee as my God; I accept this Christ as my Saviour, and as my King and Law-giver, as well as my Priest, and Redeemer. After this solemn stipulation betwixt the Lord and his soul, he finds amongst the Laws of Christ; Defraud no man; owe nothing to any but this, that you love one another. Love your enemies. And many more moral and political precepts, he is certainly under the highest imaginable obligation to do these things which are contained in the Book of the Di­vine Law, and which do unquestionably (if duly performed) make him that doth them excellent in all his moral capacities, whether Political or Oeconomical. But

2. Secondly, As every man fearing God i [...] under the highest imaginable obligation to do these things; so in a great measure he doth them, giving an allowance to humane frailty, (for who liveth and sinneth not against God?) But unless a man in these things aimeth at his du­ty: unless he sets his heart and his hand to it, the notion of one fearing the Lord, as I opened it to you, will not agree to him. I am not speaking now of such as mock the world with vain shews, and meer appearances of Re­ligion, when in the mean time they are but painted Sepulchres, full of filth and rotten­ness; but of one truly fearing God (which [Page 94] none can do, who hath not a respect to all Gods Commandments.) I say, such a one, take him with all his failings, is a most excellent per­son; and that not considered only absolutely in himself, and relatively towards God; but considered also as a neighbour, and one truly fitted for politick society. Such a one may have his errours and deviations from the avowed rule of his life; either from igno­rance, or mistakes of his duty; or from parti­cular passions, or unusual and impetuous temptations; but take him in the whole course of his life, in his relative capacity, he is the most excellent person. Murthers, quar­rellings, private revenge, thefts, intemperance, drunkenness, uncleanness, cheating, defrauding, oppression, lying, perjury, false witnessing, evil speaking, reviling, malicious practices. (The great things which disorder humane socie­ties) are inconsistent to such a degree with his principle, that he stands obliged to abstain from the appearances of them, and to hate the garments spotted with them, and not to allow them a room in his most secret thoughts. Whence by the way you may ob­serve, how unjust prejudices, and evil re­ports by a sinful world, are taken up, con­cerning the right waies of our God. There is nothing of all neighbourhood can be charged upon the principles or professions of those that walk according to that sacred Rule. If any have called themselves Jews, which are not indeed so: Or if any who have not the root of the matter in them, have stumbled and fell, [Page 95] and given those who have watched for their halting occasion thus to blaspheme, let them bear their own burthen; In the mean time, let an holy God and his waies be dis­charged from any such imputations. The fear of the Lord still remains most excellent; the most excellent principle of moral and po­litical actions; and whoso truly feareth the Lord, is, and according to all true principles of reason must be concluded, even as to these things, to be the most excellent person, Do this and live (saith Joseph) for I fear God. I durst not abuse you; I dare do you no wrong, for I fear God; and though this were sufficient to have said, yet considering what advantage the peevish world hath alwaies taken from the miscarriages of individual pro­fession, to charge profession at large; I shall but offer this further demonstration for the stopping of every mouth. Let any one pro­portion any number of inhabitants in any place, to the number of those in it whom it may be the world in reproach calleth Puri­tanes; those I mean who profess to Religion and Godliness; and observe, in which number in a few years, he findeth most blots, and con­fessed irregularities of life (political life) from that very Rule, which reason it self dictates to be most comely and honest betwixt politi­cal relations; which every one must own to be a fair trial of the matter in issue. A parti­cular professor may erre; and in that white society, one blot makes a great shew, espe­cially advantaged by the worlds prejudice, [Page 96] and the eagerness it hath against them to find something whereof to accuse them; but if you compare their number, and errours, with the like number, and the disorders of others, it will be enough to recover your reason to a just opinion of them.

7. Lastly, It will appear, that men or wo­men fearing the Lord, are the most excellent persons, if we consider the train of blessings and good things which the fear of the Lord bringeth along with it to the heart and house of those in whom it dwelleth. It is a way of reckoning which the world hath taken up, by which to rate the excellency of persons from such emi­nent favours, as Princes or noble persons have bestowed on them; and certainly it is good upon a supposition, either that Princes are the most judicious of men, so as they can least erre in misplacing their honours; or that an higher hand of God doth direct them (both which failing) possibly the judgement of ex­cellency from this foundation is but erroneous (though only reversible in f [...]ro Coeli.) Thus we judge the Duke more excellent than the Earl; the Earl than the Baron; the Baron than the Knight, &c. Their excellency lies in this, that the Prince hath delighted to ho­nour them; they are his Councellors, his sub­ordinate Magistrates. Others possibly may be found as learned, as vertuous, &c. but in this they have ascended. The Prince (who is the fountain of honour) hath conferred most honour on them.

What shall we then say to the men and [Page 97] women whom the Lord of Lords, the King of Kings, the God of Heaven and earth hath de­lighted to honour; and that not with the titles of Dukes, Earls, &c. but with the title of his Sons. To as many as received him, he 1 Joh. 12. gave a right to be called the Sons of God. What manner of dignity is this? (saith the blessed 1 Joh. 3. 1. Apostle.) Christ is not ashamed to call them Brethren; they are all Kings and Priests to the most high God. Though their Kingdom (like their Lords) is not of this world. And as they are the persons whom the Lord delight­eth to honour; so they are those whom the Lord hath delighted to bless; he hath blessed them again and again, yea and they shall be blessed, Psal. 112. 1. Blessed i [...] the man that Psal. 112. 1, 2, 3. feareth the Lord, v. 2. His seed shall be mighty on the earth, v. 3. Wealth and riches shall be in his house. Again, Psal. 128. Blessed is he Psal. 128. [...]. that feareth the Lord. v. 2. Thou shalt eat the labour of thy hands; happy shalt thou be, and it shall be well with thee; thy wife shall be as a fruitful Vine by the sides of thy house; thy chil­dren like Olive plants round about thy table. Be­hold thus shall he be blessed that feareth the Lord. In short, this fear of the Lord is the same with what the Apostle calleth Godliness; of which he saith, that it is great gain; having the promise of this life, and of that which is to come. It is the same with seeking the King­dom of Heaven, and the righteousness thereof, Matth. 6. 32. as to which the promise is made—and all other things shall be added unto you. It is true, such are the mysterious dispensations [Page 98] of infinitely wise providence, that we do not see all these things falling out to be the parti­cular portion of every one truly fearing God in this life; but the promise of these things is theirs; and he who hath promised they shall find both able and faithful; only they must al­so allow him to be only wise; one who is so indulgent a father, that when his children want bread, will not give them stones, nor Scorpions instead of Fish. And his meer in­dulgence it is (guided by his infinite wisdom) which is the cause that the things promised in these promises, are often not given to his children in specie, but in the value, They should have these things, if their wise father did not see they would be losers by them; if they have them not, that he may not seem guilty of breach of promise (for he cannot lye nor repent) they are made up in things in­finitely better (and such exchange is no rob­bery) or else they have a satisfied mind in the want of them (and godliness with contentment i [...] great gain.) It may be they have them not at their own desire, having prayed (as Agur) that God would give them neither poverty nor riches, but food convenient for them.

Thus I have largely demonstrated the Pro­position, and made it good to you, that upon all rational accounts, which way soever we look to make up a judgement. The man or woman fearing Jehovah, is the most excellent person; and the fear of the Lord is the most ex­cellent quality or habit. You heard before what pretences other persons, or things, ha [...] to [Page 99] any degrees of excellency; and you have heard now, what transcendent, superlative excellency, these persons or things have above them; how (according to the dialect of the text) they ascend above them all. But I have yet a third thing to do, which will give a fur­ther evidence to this truth.

3. I have before considered those other ex­cellencies in their full latitude of worth; sup­posing them not at all subject to vanity, nor liable to any rebatements from their true va­lue, by reason of any accidents which may depretiate them. I must now take another view of them in their state of vanity, and shew you what both Reason and Religion shew necessary to be rebated from the true value of them; and then consider, whether the fear of the Lord be under such a sub­jection yea or no; if not, this will be (and that no slighty) further evidence; That the fear of the Lord, is the most excellent thing; and the person fearing the Lord, the most excellent person. For this I have a foundation in my text. Favour (saith Bathsheba) is deceitful. Beauty is vain. Favour, i. e. the favour of men; whether of great men, which is the spring of honour; or of the [...], vulgar, which is the spring of same, credit and repu­tation. This is deceitful, [...] a lye, a meer falsity. Beauty is vain; we translate it in concreto, but it is in the Hebrew, in the ab­stract, [...] vanity; Vanity it self, that is, most vain.

It were easie to shew you by a plenty of [Page 100] witnesses, that the words in the Hebrew are both of vast signification, and ordinarily used to express the utmost emptiness, or unworthi­ness of things; either upon the account of the Nothingness of them in reality; or the Emptiness of them, as to the satisfying our ex­pectations: Or the Sin and Corruption which ordinarily cleaveth to them, and attendeth them: Or the uncertainty and inconstancy of them: Or their perishing nature; or any other accounts: For indeed [...] & [...] are words generally used in Scripture, either to express things of nought; or things that are sinful; and so worse than nought. But I will re­duce my discourse to some certain heads, and in some few particulars shew you the empti­ness and vanity of all other appearing excel­lencies, in some few particulars.

You have heard that all their excellency lieth either in the approveableness of some of them (such as are the intellectual and moral vertues) to the Reason of a man: Or in their usefulness and subserviency to our comfortable subsistence in the world; or in this, That they are the gifts of God, by which he maketh one person to differ from another. But the fals­hood now, and the vanity of all those things for which we must rebate, lieth chiefly in these things.

1. They are far bigger, and more glorious in appearance, than they are in reality.

2. They are such as never fill and satisfie the mind of the person that is possessed of them.

[Page 101]3. They are (many of them at least) dan­gerous snares to our immortal souls.

4. They are all of them subject to eclipses, mutations and changes, which when they fall under, the former advantages which any person had from them, will not recompence the disadvantages which he or she will have from their disappointments, in the lots or abatement of them.

5. They neither at all help, or make us to excel in the most needful time. I'will speak something to each of these.

1. I say, Those other things are far bigger, more, and more glorious in appearance than they are in reality. Thus they are [...] & [...] Any thing which seemeth to be something, and is nothing; or which seemeth to be more than indeed it is, so far as it cometh short of what it seemeth to be; so far it is no better than a falshood, and meer [...]lye. I will not in­stance in all those other things which I men­tioned, as raising the price of men and wo­men each above other: (that were too large a work) I will instance but in some few of them. Take that pretty thing which we call Beauty; it is indeed in appearance a great thing. Doth not the vain woman think so, who in the morning beholding her own re­flection in her glass, and espying a little better air of her countenance, a better mixture of colours in her cheeks, than in other womens, thinks this is warrant enough for her to ad­mire her self, stretch out her neck, and mince it with her feet all the day after? Or if the [Page 102] view of her face doth not in all points please her, she thinketh it worth the while to spend both her money and her precious time to mend it with patchings and paintings, with trickings and trimmings of her self? And doth not the vain gallant think Beauty some­thing, who is so bewitched with it, that for­getting the noble soul of which he is possessed (ordained to higher imployments;) and the reason which he inheriteth (which should guide him to a better purpose) thinks his money and his time well spent, while both are miserably expended to evidence his do­tage upon this painted Sepulchre, which it may be within is nothing but darkness, filth and rottenness? In the mean time, let us look wistly upon this thing which we call Beauty; is it any more than a perfection of b [...]dily parts, pl [...]ced in a due proportion each to other, and with a due and proportioned mixture of such colours as are proper to flesh and blood?

As to the former, what is there in it more, than is to be found in many an Horse or Dog, it may be an higher degree? As to the latter, what is there more than in a Rose or a Lilly? Nay, what so much, as in many a flower of the field, or in many a picture? As to many of these it may be said (as our Saviour said of Solomon compared with the Lilly) The most beautiful woman is not for colour like one of them. Oh what a lye is beauty then! that which in outward appearance is such, that a vain woman will sacrifice her soul, life, estate, [Page 103] time, to obtain, preserve or maintain it? that which a vain man will spend all that he is worth in a base service and homage to it? when in reality it is no further perfection, than may be found in a Dog, an Horse, or other brute creature; yea in a vegetable creature; in a pittiful flower or plant, above what can be found in any of the Sons and Daughters of men? For Favour or Honour; it is a thing that carrieth a great shew in the world; what high thoughts of themselves doth it raise in them that are [...]gnified with it? what a su­percilious eye do those that have it but in a superiour degree, cast upon those but a step beneath them? How much doth it make vain man admired, served, complemented in the world? But in reality, what is this gay thing? The world is yet at a loss where to find its residence; whether in honorante, or in honorato; in the person that giveth, or that receiveth it. Certain it is, that it is a meer air, and in reality just nothing; that which is often gained by fordid persons, which neither betters the man, as to his body, mind, nor soul; only serveth him as to a comfortable subsistence in this life, and gains him the wall, a cap and a knee, and a title. Take Riches, another thing which in vulgar opinion carries with it a great notion of excel­lency, and imprinteth upon man a considerable difference from his neighbour: They make a fair shew, and have a great appearance; hence whoso hath them, swells in the opinion of himself, and all he world does him homage. [Page 104] But what is silver and gold in reality? What is gold more than yellow sand? and silver more than white earth, considered in it self, without the relative value which men put upon it? Indeed more (by far) is to be said for the inward habits of the mind; Knowledge, Prudence, Sobriety, and the rest of the moral vertues; but neither are they without their vanity, as I shall shew you anon. I shall add no more to this first thing, demonstrating the vanity and emptiness of such other things, as inhance the price of one man above another. They are a great deal more in appearance, than they are in reality.

2. The second thing which I instanced in, was this, They are such as never fill or satisfie the mind of the person possessed of them, like dreams of feasts, notwithstanding which, we are hungry; lyes in our right hand; like wind in the body, which often filleth the stomach, and spoileth the appetite to its proper food, but never nourisheth the body, nor satisfieth the hunger. I shall shew,

1. That they will not satisfie the wants of the soul.

2. That they less satisfie the souls expectation.

1. I say first, They will not satisfie the souls wants. The true wants of the reasonable soul, are, and can be satisfied with nothing but di­vine influences. It is a noble spirit; and none but the Father of spirits can fill its emptiness. The soul while it sleeps in the Lethargy of sin, while it sojourneth in its estate of estrangement from God (like the Prodigal) [Page 105] it feedeth Swine, and filleth its belly with the husks; but after it hath once fixed its resolu­tion to return to its Fathers house, nothing less than God can fill it; it cries out (as once Rachel for children) Lord give me Christ or else I die. It is plainly impossible that any thing but the favour of God, and the sense of that favour, or at least good hopes of it through grace should ever satisfie that soul, that is once awakened to consider its self (as in its natural constitution) a spiritual, immortal being, ordained to an Eternity: and as it is (in its depraved estate) by nature a child of wrath. I say again, the soul thus reflecting upon it self, can be satisfied with nothing less than the sense, or firm hopes of Gods favour, making over the Righteousness of Christ unto it, and accepting it as righteous in and through Christ; and whatsoever soul is sa­tisfied without this, is either ignorant of its own state and capacity, or exceeding vain and careless, not regarding its highest con­cerns. As Abraham, when God bid him ask what he would, and he would give it him, re­plied, What canst thou give me, whiles I go childless? So the awakened soul saith, What can God give me whiles I go childless? Beauty is a pretty thing; but what is it to Eternity? Riches are useful things, but they will not ransom my soul from the pit of Hell. Honour will serve me to take a place or the wall in this world; but it will not give me a place at Gods right hand. Pleasure is a sweet thing, oh! but endless torments will be a dreadful [Page 106] issue of it. Great Friends and Relations are great blessings; but it is Christ alone can stand my friend in the Court of Heaven, to speak for me, that I may not be sent unto eternal burnings.

2. And as nothing but divine influences will satisfie the souls wants: so nothing else will satisfie the souls expectation. The wise man, who had as great experience as any mortal man ever had, cries out; The eye is not satisfied with seeing, nor the ear with hear­ing. The soul never cries, enough Lord, till Christ be to it all in all. Every thing (the fear of the Lord only excepted) is like the grass on the house tops, with which the mower filleth not his hand: nor be that gathereth sheaves his arm. What vain woman was ever satisfied with beauty? or what vainer worldling had his expectation ever satisfied with the returns of gold and silver? who was ever satisfied with honour, or the favour of men? what student was ever filled with knowledge? Poor vain man looketh upon these things at a distance, and expecteth much from them, and promiseth himself rest and content in them: But though God hath given man many outward blessings; yet he hath excepted the Rest of the mind from them. Hence man thinks, could I but arrive at such an estate, at such a degree of honour, know­ledge, then I should be satisfied; but alas! he findeth that he is but like the sick person, that [...]ncieth first one thing, then another, to please his pallat, and give him rest, which [Page 107] when he hath tried, answereth not the ex­pectation he had upon it. The more a man hath of these things, the more he still would have; are they not then deceitful? are they any thing better than a lye? But hath now the fear of the Lord any such vanity attending it? surely no. I have learned (saith St. Paul) in all estates to be content; content to want, content to abound, &c. It is true, till a Chri­stian be in Heaven, he never hath so much of divine influence, as he desireth no more. There is a spiritual thirst which will never be quenched, but by the Rivers of pleasure, that water the coelestial Paradise. But yet grace, as it leadeth to a fulness of satisfaction; so it presently possesseth the soul of a proportion­able satisfaction; so as it saith to all the Ha­mans and Dives of the world (as Esau to Ja­cob) I have enough my Brother, I have enough; keep what thou hast unto thy self. Diogenes never undervalued Alexanders great offers, with so true an heart, as the soul possessed with it, undervalueth the whole Creation. Nor doth this ever fail the souls expectation. Every gracious soul is so far from finding any frustration in its expectations, from the enjoyments of God, that (as the Queen of Sheba to Solomon) it confesseth, that the half of that sweetness and content in the holy waies of God, which it hath met with since it turned into them, was never told unto it. But this is enough to have spoken to the second thing.

3. Thirdly, Many of those other things [Page 108] which I mentioned, are most dangerous snares and traps to the poor creature.

I shall open this general unto you by shewing you,

1. That those other excellencies are often occa­sions to souls of great sinnings against God.

2. That many of them expose the person that hath them to great dangers and suffering; which the sweetness and good of them can in no mea­sure compensate.

1. I say first, divers (if not all of them) are occasions of great sinnings to the soul that is (seemingly) blessed with them. And this is in­deed a very great vanity. Here I might enter into a large discourse, shewing you what snares and temptations to sin lie in Beauty, Wisdom (worldly wisdom I mean) Riches, Honours, &c. In short, in all those other things which I mentioned (the fear of the Lord alone excepted) by which one man is in the way of excellency distinguished from his neighbour.

1. More generally, They are all of them great occasions to men, to think of themselves above what they ought to think (which is the Apostles Periphrasis of Pride.) There is na­turally in us all a propension to Pride. Now that corruption wants an hill for to stand and shew it self upon, until a man hath discover­ed, or at least sancieth that he hath discovered, in himself something in which he excelleth another; which being once discovered, he thinks he hath warrant enough to vaunt himself, and to be a self-admirer, to scorn, [Page 109] slight and undervalue others (how worthy soever) if they be not, or he judgeth that they are not equal with him, in that particular thing wherein he sancieth his own excellency. But besides this snare which lieth in them all, there is scarce any of them but hath a pecu­liar snare in it, if not more than one. Beauty is an occasion to chambering and wantonness. Knowledge (saith the Apostle) puffeth up. World­ly Prudence too too ordinarily exalteth the soul above the wisdom which is from God; whence the Apostle adviseth men to become fools, that they may be wise. Riches, honour, and favour of men, are usual temptations to pride, luxury, oppression of others, &c. Prov. 18. 23. The poor useth intreaties, but the rich answer­eth roughly, Micah 6. 12. The rich are full of violence. Upon which, as well as upon other accounts it is that our Saviour saith, Matth. 9. 23. That it is easier for a Camel to go thorow the eye of a Needle, than for a rich man to enter into the Kingdom of God. Do not rich men oppress you? (saith the Apostle, James 2. 6.) It would ask me a great deal of time at large to discourse to you the se­veral snares for the soul, which lie hid in all those creature excellencies which I have instanced in. But now in this fear of the Lord, there's nothing of this danger. Solo­mon telleth us, That the fear of the Lord is to depart from iniquity. So Job, chap. 28. v. 28. The fear of the Lord, that is wisdom; and to depart from evil, that is understanding. So that we may say of the fear of the Lord, as Solomon [Page 110] speaks of the man made rich by the blessing of the Lord. The blessing of the Lord maketh rich, and addeth no sorrow with it. Other things give a man some shadow of happiness in this life; but there is sorrow added there­with; and oft-times they do ten thousand times more harm to the soul, than good to the outward man. But now the fear of the Lord is a Rose without a prickle; it maketh the soul of a man happy, and addeth no sor­row therewith. Instead of exposing the soul to temptation, it armeth the soul against all temptations to sin against God. Amongst all other excellencies, one would think the ha­bits of moral vertues should be most free from this vanity; yet even they have in them a most dangerous snare. The person morally righteous, being very apt to raise up to himself a confidence in the flesh, and to despise the Righteousness of God, which (as the Apostle saith) is revealed from faith to faith. Upon Rom. 1. 17. this very account it was, that Saul (when Christ was discovered to him) judged those things loss, which he once accounted gain, Phil. 3. 7. But what things were gain to me, those I counted loss for Christ. What these things were, he telleth you, vers. 5, 6. One was, [touching the righteousness which is of the Law blameless.] How was this loss to him, but as his pron [...]ness to rest in that as sufficient, hin­dered him from accepting of the righteous­ness of God revealed from faith to faith. This very thing kept the Jews from submitting to the Righteousness of God. This made our [Page 111] Saviour tell the Pharisees, and other Jews, that Publicans and Harlots should enter into the Kingdom of God, but the children of the King­dom should be cost out. Now in the fear of the Lord there is no snare; it keepeth the soul from sin, but no way exposeth the soul to sin.

2. Those other distinctive excellencies, are great snares, as they expose the person possessed of them, to great suffering, and give him no satis­faction and comfort in suffering. These suffer­ings which usually attend those other excel­lencies, flow from the envy, malice, jealousie, covetousness or ambition of others. If a man or woman excel their neighbour in riches, fa­vour, knowledge, honour, &c. they presently become the objects of their envy and hatred: this ariseth from the pride of our fellow-crea­tures, that will not allow them patience to be excelled. It were endless to tell you, what some mens riches, and honours, and fa­vour of men, have cost; and what beauty hath cost others; and what is most sad. Their sufferings afford them no satisfaction pro­portionable to their smart; they under them bear the whole weight of their cross with their own shoulders. It is true the fear of the Lord too doth not indemnifie the persons possessed with it, from trials of scourgings, and cruel mockings; no not from the fiery trial, which the Apostle would not have be­lievers think strange. Saint Paul had both troubles without, and fears within. And it was said of old, That he who departeth [Page 112] from evil, maketh himself a prey. Which is a sentence verifieth it self still, and will hold so long as there is a World to hate us, which hated Christ first (And the Disciple is not above his Master, nor the Servant above his Lord) or any of the seed of the Serpent in the world, which will be till our Lord hath trodden all his enemies under his feet. But as usually the suf­ferings of Gods people on this single account, are not proportionable to those others men­tioned: so neither are they without such a proportionable comfort and satisfaction, as makes them indeed no sufferings to them. The Martyrs fire is become a bed of Roses. The sufferings of this life not worthy to be com­pared with the glory to be revealed.

4. A fourth thing which evineeth the vanity and deceitfulness of those other excellenciet, is, their subjection to vicissitudes and changes. I take this to be a principle adjudged by reason; That supposing a thing to have in it some grains of ex­cellency; yet if it be subject to diminution, putrifa­ction; or any kind of consumption, there must be a proportionable deduction and abatement from its excellency. For we reasonably judge, that any thing which hath any intrinsecal good­ness in it, it is the more excellent, by how much it is more during, and of longer con­tinuance. Now take all those excellencies which I mentioned as contradistinct to this fear of the Lord: They all of them have an uncertainty in them, which must necessarily with considerate persons, abate of their true value. Though beauty be but a pittiful thing, [Page 113] yet how much more valuable were it than it is, if we did not see it a flower which upon every frost, or cold wind; every sickness and disease will fade? how much more valuable were strength than it is, if age and sickness would not make it abate? and riches, if they would not take to themselves wings and flee away; and honour, if it were an indelible character. But alas! all these things are gourds; they come up, and they perish too in a night. Beauty lasteth but a few years, if in the mean time no disease abate, or take it away. Strength hath no longer date. Riches are subject to the hand of violence, who may plunder them, and to the thief, who may break through and steal the goods which we had thought laid up for many years. They are also subject to the disposal of divine Pro­vidence, who often declares them moveables, and disposeth of the stock of this world this or that way, as it pleaseth him. Honours de­pend upon the wills of Princes, and are given and taken away, when, and as they please. There is nothing of a certainty, or of a per­petuity in any of these things. But now the fear of the Lord is subject to no such accident. I will (saith God) put my fear into their hearts, that they shall never depart from me. It is a thing (as I have shewed you) of infinite value, and is not subject to any change at all. It is a Jewel with which, when the soul is once adorned, it never putteth it off any more; but weareth it till it entreth Eternity, and puts on the Crown of Glory for evermore. It [Page 114] is the seed of God, of which the Apostle speaketh, which abideth in men, and keepeth the soul that it cannot sin the sin unto death. It is the well­spring of living water, which when once it springs up in the soul, it spring­eth up unto eternal life. It is a Jewel that will not be debased; gold, that will not admit of rust. O the excellency of grace above all the perishing excellencies of other things! which (as the Apostle speaks of those beggerly ele­ments) perish with the using. We may say of this fear of the Lord, compared with other excellencies, as the Prophet speaketh of the grass and the flower, compared with the word of the Lord; The grass withereth, and the flower fadeth; but the word of the Lord endureth for ever. Beauty withereth, and strength withereth; Riches fade, and Honours fade; and all other created excellencies wither and fade; but the fear of the Lord abideth for ever.

5. Lastly, All those other excellencies fail the persons which have them in the most needful times. If there were something of vanity in beauty, some deceitfulness in favour, some emptiness in all those other things which I mentioned; yet much might be spoken for them, would they but serve a soul in an evil day. But if this be found true of them, that (like Swallows) they all leave us in Winter, and are furthest off from giving us that satis­faction which we desire from them, and they in appearance promise us in a time when we have most need of them; certainly this must [Page 115] needs depreciate them in the view of every ra­tional eye. Now that they do this is demon­strable past all denial. We have two evil daies; (I mean evil to our sense) the day of Affliction, and the day of death. In the day of affliction, be it bodily or spiritual, external or internal, what do all things in the world signifie? or wherein doth one man differ from another, save only by the fear of the Lord. The beauti­ous face hath lost its lovely colour. The strong mans finews are loosed. The know­ing man is ignorant how to give himself ease. The prudent man is not wise enough to remove the distemper; nor yet under it to comfort himself. None of them, by their knowledge, learning, wisdom, can save them­selves from death; nor redeem their souls from the pit. As dieth the fool, so also dieth the prudent man; leave this life, and what pro­fit hath the poor creature of all those fine things which before differenced him from his neighbour? wherein doth he now differ? he is alike laid in the grave with him. But in these hours the fear of the Lord is excellent, and of infinite advantage to the soul that is blessed with it.

1. In a day of Affliction. It is true, grace, and the fear of the Lord doth not deliver a man from the common incidents of that mor­tal condition into which sin hath brought us; it doth neither free us from troubles without, nor yet from fears within; but it giveth the soul comfort and satisfaction in this hour. Lord remember (saith Hezekiah) how I have walked [Page 116] before thee in truth, and with a perfect heart. A man fearing God in an hour of affliction, is quite another man from one under the same kind and degree of affliction that he is; fuller of strength, fuller of comfort; more satisfied with his condition.

2. In the day of Death. It is true, the first curse must have its verification. We have sinned, and we must die. But dieth the child of God as a fool dieth? dieth a man fearing the Lord, as the man who hath no fear of God in his heart? surely there is a great difference in their latter end. Even Balaam had some sight of this, when he desired that he might die the death of the righteous; that his latter end might be like his. See that famous instance of David, a man indeed according to Gods own heart; yet you know how he failed both in the matter of Bathsheba and Ʋriah. He comes 1 Sam. 23. to his death bed, and the Scripture record­eth his last words; He considereth the Rule which God had set him, that he who ruled over men should be just, ruling them in the fear of the Lord: that his light should be like the light of the morning, &c. He considers again that his house had not been so with God, as it ought to have been? what comforts him? Thou hast (saith he) made a Covenant with me, well ordered, and s [...]re in all things, &c. This, and this alone is that which in these hours of di­stress, can relieve a poor creature: and the worst of men will give in their evidence to this. They will at their dying hour, and when they lie upon beds of sickness, cry out, [Page 117] Favour is deceitful; Beauty is vain. They will then agree with Solomon, to warn their friends to fear God, and keep his Command­ments, telling them, this is the end of all.

This now is sufficient to have spoken in the Explication or evidence of the point, which may all be summed up in this one Argu­ment.

Whoso is possessed of that quality which both in it self considered absolutely, and in respect of all circumstances, is the most excellent person.

But that man or woman in whom the true fear of the Lord is, and dwelleth most eminently, is possessed of the most excellent habit; whether it be considered in it self more absolutely, or with respect to circumstances. Therefore that person is the most excellent person.

I come now to the Application of the Point.

In the first place, what you have heard Use 1 may serve to evince the vulgar mistake, con­cerning the excellent of the earth; and also to abate those high conceits which men ordi­narily have of themselves; who in the little things of the world differ a little from their neighbours. The world (if this Doctrine be true) is greatly mistaken, both in their judge­ments concerning the most excellent things, and concerning the most excellent persons.

1. I say first, in their judgements as to the things that differ; and are more excellent than other. If you should run to and fro the streets of your City, and ask every one whom you [Page 118] meet, Friend, let me have your opinion; what do you judge the most excellent thing in the world? it is very like they would not all agree in their answers; some would say, Pleasures, and a satisfaction of their lusts. Others would say Riches; if a man had as much money as he could spend, a plentiful estate to live on. Others would say, Honour and Favour: if a man be great at Court, a favourite to Princes, they will judge him the happiest man alive. It may be others would judge Learning and Knowledge is most excellent; or Moral Vertue is the most excel­lent: but where shall we find a person who would say, The fear of the Lord is the most excellent thing? Some rare person possibly might be found, who would say with David; There be many that say, who will shew us any Psal. 4. good? Lord, lift thou up the light of thy coun­tenance upon us. Or with Solomon; after he had tasted of all those sweet things which the world affords, Eccles. 12. 13. Hear the con­clusion of all, Fear God, and keep his Com­mandments. But the most of men would neither like David's nor Solomon's judgement in the case. Nay, even of those who would say, Grace is the most excellent thing; how few are they whose practice would not con­demn them in what they speak with their mouths? Man naturally loves, desires, valueth, chuseth, approveth the things which he judg­eth most excellent. The low opinion which the most men have of Religion, and the fear of the Lord; their little endeavours for it, and [Page 119] pursuit after it, are plain instances (let men say what they will) that they judge other things more excellent. Yet, could you meet with any who had the sentence of death in himself, any strong apprehensions that he must in a short time go down to the pit, and upon whom the terrours of Hell had seized, this man would tell you, that of all things, the fear of the Lord is most excellent; which is enough to evince the truth of the thing, and that nothing but the violence of temptations, and prevalence of corruptions makes men to judge otherwise.

2. As what you have heard leadeth you to judge truly concerning the best things; so it leadeth you also to a true judgement concern­ing the best persons. What the Prophet com­plained in his time, is true in our time. We call the proud, happy. We judge them the best, that are the richest; the most honourable; and who are dignified with the greatest titles. Thus oft-times we call a covetous worldling, a griping Ʋsurer, or Extortioner; a swinish drunkard, a sordid unclean person; a prophane swearer, a blasphemous curser; one that rends the sacred Name of God with unheard of oaths, revilings, blasphemies. The best men in our Cities, in our Parishes (and yet we contend our Parishes to be particular Churches, and these the members of them.) Away with such more than Pagan Non-sense. The Heathens would not have judged thus. What Roman did not prefer Cato before Clodius or Catiline? In the mean time, what account is made [Page 120] amongst us of men and women fearing the Lord; they are counted as the filth and off scouring of the earth; Fanaticks, Preci­sians, Puritans; the vilest persons on the earth; the only persons fit for all manner of filth to be thrown upon; all manner of in­juries to be done unto; the only persons fit to be thrown into Gaols, &c. Yea and this fear of Jehovah is become their crime; if they dared to sin against God, they might avoid these dangers. Nor is it any wonder at all; The Disciple is not above his Master; nor is the Servant above his Lord. They that said of our Saviour, He hath a Devil, may be al­lowed to say so of his Disciples, I hope. The Apostle calls wicked men, and such as have 2 Thes. 3. 2. not faith, [...], unreasonable men. The Scri­pture ordinarily calleth them fools. Want of reason and understanding in men and women appears in nothing so much, as in their judge­ment about persons and things that differ. Would not you account that man a fool that should chuse an Apple before a piece of Gold; and prefer a serving-man, because dressed up in gay clothes, before a Prince, or noble man? or before some other person of known in­trin [...]ecal worth and excellency? and are not those persons fools, and unreasonable men, who when reason thus many waies evinceth the fear of the Lord to be the most excellent thing; and persons fearing the Lord to be the most excellent persons; yet dote upon other things, and persons, as more excellent than it, or them; desire, chuse, delight in any [Page 121] persons rather than these? yet this is the ordi­nary course and practice of the world. What more despicable than the fear of the Lord? Who makes himself so much a prey, so odi­ous and despicable, as he who dares not to sin against God, and is afraid of disobeying his sacred precepts? Is not their judgement an evidence of their folly? Do they not still make it good, that wanting faith, they are unreasonable men?

But leaving the ignorant world, which Use 2 knoweth not the excellency of Grace; and is no fitter to judge between things earthly and spiritual, than the blind man is to judge of colours that differ. Will not this Doctrine convince Gods people of many errours in practice? There are a people in the Lord, who own the Lord, and seriously profess unto his fear; yet neither live as if they judged the fear of God the most excellent thing; or those who fear the Lord the most excellent persons. Give me leave to speak freely to you, who I know do own what you have heard to be truth, and will profess a cordial assent unto it. Do you indeed judge the fear of the Lord, Grace, the best and most excellent thing? Do you judge persons fearing the Lord, the most excel­lent persons? I had rather you should judge your selves, than my self to pronounce sen­tence against you. Let me therefore only offer you two or three Questions to propound to your selves.

1. Whether do you not value your selves more [Page 122] for other things, than for the fear of the Lord, with which you are blessed? It is true, through a demissiori, and humbleness of mind. Some naturally have lower opinions of themselves than others have; but there is none lives but hath some value for him, or her self. Men will speak vilely and meanly of themselves; and a child of God, from a principle of Grace, is vile and mean in his own eyes; but yet there is none who hath not some good thoughts for himself. Now I would have you inquire of your own souls, what that is which raiseth your thoughts of your selves; Whether it be the fear of the Lord or no? The Prophet calleth out to us, Jer. 9. 24. Let Jer. 9. 24. not the strong man glory in his strength; nor the wise man in his wisdom; nor the rich man in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth the Lord. I am afraid, that if we ask our own hearts, wherein they chiefly glory? we shall find them sincerely making us some other answer than this, that we glory chiefly in this, that we understand and know the Lord. Take a man or woman fearing God, if they have but the advantage of a little parentage, a little birth or breeding, or some great relations; are they not apt to glory in these more than in this, That God is their Father, the Lord Jesus Christ their Saviour? &c. If they have but a little honour, or estate, are not their hearts more apt to glory in this, than in the riches of grace they have in possession? or the riches of glory which they have in reversion? [Page 123] than in this great honour which the Lord hath dignified them with, that they should be called the Sons of God? It is reported of Theodosius a Christian Emperour, that he glo­ried more in this, that he was the servant of Christ, than that he was the Emperour of a great part of the world. I am sure we should glory more in our interest in Christ, than in all the world besides. But alas how few are to be found that are truly of that good Em­perours mind; that make their boast of God, and what he hath done for their souls; and look upon this as their great glory? yet if they do not, they do not in practice attend to what they profess to believe concerning the excellency of the fear of the Lord.

2. Whether do you value others according to the fear of the Lord which you see in them? The Psalmist gives this as the character of one who shall come to Heaven, Psal. 15. 4. He in whose eyes a vile person is contemned; but he honoureth them that fear the Lord. Who is a vile person? there is a vile person in mans account; thus those are vile who are poor and servile; whose condition in the world is mean and abject, are accounted vile. There is also a vile person in Gods account; so the only vile person is the lewd, debaucht, im­penitent sinners; such as God hath in judge­ment given up to vile affections, Rom. 1. 26. One that speaketh villany, Isa. 32. 6. Thus 1 Sam. 3. 13. The Sons of Samuel that lay with the women, who came to the Tabernacle and were prophane in abusing holy things, [Page 124] are called vile persons. So the prophane swearer, curser, blasphemer; the bruitish drunkard, the beastly unclean person; these are all vile persons; God counts them so, the Scripture calls them so (let their circum­stances in the world be what they will) God overlooks them, as signifying nothing in his eyes; they are all base, vile persons in his eyes.

Now this is made the character of one that shall dwell in Gods holy hill; he must be one in whose eyes a vile person is contemned. Not that he shakes off his natural duty, or his moral subjection and duty to such a one, if God hath put him or her in a subjection to them. A godly child honours his Parent (as his Pa­rent.) A godly woman will honour and obey her husband (as her head.) A godly person will give honour and obedience to such as are in Authority over him, though possibly they may be vile persons, but not as such; they will in their hearts contemn their vile af­fections and dispositions, their lewd and pro­phane courses, whiles they give that reve­rence and honour to them, which the Laws of Nature, God and Man require, with re­spect to the Authority with which they are clothed toward us, and the subordination in which we are set towards them. But it is further added, He honoureth them [the Hebr. is, he glorifieth them] that fear the Lord. Mus­culus observeth, that it is an easie thing to contemn a vile person, especially if his malice hath hurt us; but it is not so easie to honour [Page 125] them that fear the Lord; especially if they be such whose lives before have been stained with sin, and they are but in the exercise of Repen­tance. Or in case they live under wicked Magistrates, and are black through persecu­tions. Or in case they be mean, and of small estate in the world. But Sirs, if we be such as fear the Lord our selves,

1. We cannot but have a true honour and value for those in whom we see the fear of the Lord, let their circumstances in the world be what they will; be they never so much re­viled, persecuted, abused, be they never so mean and poor, in never so vile and abject a condition. But alas, how few are there who fall not under the reproof of the Apostle; Having the faith of God without respect of persons. If one cometh near them with a gold Ring, and goodly Apparel (yea though Jam. 2. 1. he or she be a vile person, which yet seemeth not to be the Apostles case) and there come al­so a poor man having vile rayment; have we not respect to them that have the gold Ring, and the goodly Apparel? and do we not despise the poor Christian that hath the vile rayment? Do we not say to the former, Sit thou here in a good place? and to the poor, Sit thou there, or under my footstool? Thus, do we not despise the poor, and in them oft-times those that fear the Lord in an eminent measure and degree, and (at least) interpretatively (as St. James saith) Blaspheme that holy Name by which we are called? It is our duty to value others accord­ing to the fear of the Lord in them; and [Page 126] more or less excellent according to that de­gree of the fear of the Lord which we discern in any of their souls; and we should do so if we truly judged the fear of the Lord. As it is the most excellent thing, and the persons that fear the Lord, the most excellent persons.

3. Ask your selves, what more excellent thing you do than others? Wherein you live a more noble, excellent life than others live? In reason, those who judge themselves the more noble and excellent persons, stand ob­liged to live more distinguishing excellent lives ratable to their honour and dignity. The Gentleman thinks himself obliged to live as a Gentleman; the Noble man as a Noble man. And it speaks a low and dirty spirit, for any man to look upon his honour and dignity, as that which gives him priviledge for a low and for did converse. Christians, do you live according to your order and dignity? You that are Christians indeed, are the excel­lent of the earth: David calls you so; rea­son evinceth you to be such. You have as­cended above all others in divine favour; you excel others in spiritual gifts; in what do you live ratably to your order? It was our Saviours question to his Disciples, What do Mat. 5. 47. you do more than others? Matth. 5. 47. In what doth your conversation towards God more distinguish you? Are you more in suf­ferings, in prayers, in reading the Word, in hearing of it, in communion with Gods people, more holy, more patient? &c. Wherein doth your conversation more shine [Page 127] before men? Are you more humble, more meek, more just and exact in your dealings? more free and liberal, more compassionate and merciful? This is to live ratably to your order and profession; and if you do not do this, you do not live like the most excellent persons. But I proceed.

Thirdly, What you have heard may give you 3 Branch. the true notion of one fearing the Lord. The fear of God is an excellent thing, and in some degree approves its self to the natural reason of men; but more yet to those who in an outward Profession (at least in some degree) own the Scripture as the Rule of their life and conversation. Hence it is that every one is a pretender to it, and thinks it an high dis­honour to him, to be thought or discoursed of as a person not fearing the Lord. Hence you shall observe in our Law, in the ordinary indictments for Felonies, this is put in, Such a one not having the fear of God before his eyes, did this or that, &c. But amongst those who would be thought persons fearing the Lord, we shall find that the number of such as indeed do fear him, is a very small number. You may judge from what you have heard, who they are who indeed do fear God. Our Saviour saith, Not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven. Not every one who saith, he feareth the Lord, doth indeed fear him. How many are there that say so, to whom we must reply, as Sa­muel to Saul, boasting of his obedience, What [Page 128] then meaneth the bleating of the Sheep, and the lowing of the Oxen? What mean those bold and presumptious actions against the Com­mandments of the Lord? What means that course of sin which they run; that trade which they make of dishonouring God? Yea and as it is not every one that faith, he fear­eth the Lord; nor is it every one that hath some dread of God upon him, at some times, of whom it can be said, that he is a person fearing Jehovah. There is so much Majesty and Power, so much Greatness and Ability to punish every created Being in the Divine Be­ing; that every creature naturally dreadeth God; even the Devil that hateth God, yet trembleth: (So the Apostle tells you) The Devils believe and tremble. And there was never any person in the world so vile, but at one time or other, something of this disco­vered it self in him. That wretched Empe­rour of Rome, who so impudently defied the Deity; yet when it thundred, would run under a bed. But it is not, I say, every one who hath some awe and terrour of God upon his spirit, who can be called, A person fearing God. For then God said no more of Job than might have been said of Saul, Ahab, or Pha­raoh, who were made at last to reverence the Divine Majesty, and to tremble before the Maker of Heaven and Earth, Prov. 8. 13. The fear of the Lord is [...] [...]vil, Prov. 16. 6. By Prov. 8. 13. 16. 6. the fear of the Lord [...] from evil. That man feareth the Lord [...] [...]th not only a re­verence and dread of [...]od upon his heart, [Page 129] but in whom this dread worketh to make the person that hath it to take heed of every sin, and to perform every duty, to avoid all that the Lord forbiddeth, and to do all that God commandeth. This it is for a man or woman to fear Jehovah. But you will say, [...] this be so, where is that person to be found of whom this can be predicated; or how shall any person satisfie himself, that he is by the fear of the Lord distinguished from another? This is a great question; and the Holy Ghost having thought fit to express the whole of Grace and Godliness by this notion, the reso­lution of it will exceedingly tend to the sa­tisfaction of such souls as thirst after righteous­ness. To which purpose now I shall lay down some few Conclusions, which will open this thing to you.

1. A true fear of God in what soul soever it is found, is not only the product of sense; but the operation of faith. This is one great and ma­terial difference betwixt that fear and dread of God which may be found in a natural man, and that which is sound in every true child of God. There is a terrour, and awe, and dread of God, which (as I told you before) some­times seizeth the hearts of the greatest Atheists, and most debaucht wretches in the Earth. But this dread is ordinarily but the effect and product of sense: the poor wretch seeth some terrible work of God, and trembleth; or feeleth something of the weight of Gods hand. Hence, as soon as the impression is off his sense, the fear and [Page 130] dread of God is also off his heart. And thus it will be with all that fear, which is but the product of sense. The natural mans fear is not at all caused from faith; neither from the habit of faith which is within us; nor from the object of saith which is without us (I mean the Word of God) he doth not fear God, be­cause of what the holy Scriptures tell him concerning God, he believeth not that. But now the fear of God in a gracious soul is the issue of saith. A Christian knows the Scripture, and what that revealeth concerning God: and now the Lord having by his Spirit wrought up his soul to give a firm and sted­fast assent to what is revealed in his Word: he feareth the great God as much when he seeth or feeleth nothing of the greatness of his power in his works of Providence, as when he is under the greatest demonstrations of sense. It is the precept of Solomon, Prov. 23. 17. Be thou in the fear of the Lord at all times. Indeed, he that is not in the fear of the Lord at all times, doth truly fear the Lord at no time: for where fear is the operation and fruit of saith, the effect is as abiding and permanent as the cause: now the cause of the fear of the Lord in that person, is his firm as­sent to what is revealed in the holy Scriptures concerning God. The Word of the Lord abiding the same for ever; and the Proposi­tions in it having an eternal verity; and the seed of God also once cast in the soul, ab [...]ding at all tim [...]s in it, it is impossible but this soul should have a fear and dread of God upon [Page 131] his heart in health, as well as in sickness; in prosperity, as well as in adversity; in a time of the greatest liberty, as well as in a time of the greatest straits, when the Providence of God may propose the greatest objects of terrour unto him. If the soul of any at all times dreadeth and reverenceth the great God of Heaven and Earth; and that by reason of what the Word of God revealeth, and it be­lieveth concerning him; this is an excellent sign, that the true fear of God is in that soul. Though it is true, the various workings of Divine Providence, may make this fear (as to the servile part of it) higher and greater at some one time than at another.

2. Although the true fear of the Lord in any soul, be not consistent with a course of deli­berate sinning against God, and defying the Di­vine Majesty; yet it is confistent in the same soul with many sinnings, both of ignorance and of infirmity. If there were none feared God, but such as were wholly free from sin, there were no such excellent person in the world as I have been discoursing of: For who liveth and sinneth not against God? But I must open this General.

1. I say, the fear of God is not (in any soul) consistent with open defiances of the Di­vine Majesty, or constant courses of deliberate sinning. There are some in the world that live in an open defiance of Heaven; the Athe­istical blasphemer, the prophane swearer and curser; and such like eminent sinners: Eve­ry one that cometh near them, may say, the [Page 132] fear of God is not in these persons: No nor with any course of deliberate or presumptu­ous finning, when a man is free and under no height of temptation, to do this or that thing which he knoweth to be what God hath for­bidden him to do, and yet he will do it, and doth do it; and that not once only, but again and again, from one day to another, making a course of it, how dwelleth the fear of God in that soul? God hath said, he that doth these things shall die; he shall be plagued in this life, and he shall die eternally. The poor wretch knoweth this, and yet presumptuous­ly doth these things; how can the dread or fear of God be in any judgement of charity judged to dwell in this soul?

2. But I say, the fear of God is consistent in the soul with much sin; either sins of ignorance, or sins of infirmity. Experience teacheth this.

1. For sins of ignorance: a servant may truly fear his master, and a child his father; and yet they may both do many things that their superiours would not have done, if they do not persectly know their will: It is so be­twixt the child and servant of God, and his Father and Master which is in Heaven.

2. I say it is also consistent with much sinning of weakness and infirmity: Sins of infir­mities are of two sorts.

1. Such as are of pure weakness and infir­mity, which are failures in such things; as through our natural weakness and impotency we cannot perform.

2. Such as are mixt with something of [Page 133] wilfulness; but yet the great cause of our ad­mission of them, is some original weakness and infirmity in us. Such now are those sins which we commit, upon the prevalence of some af­fection or passion in us, whether love, or fear, or anger, &c. Lust prevailed on David; fear on Peter: and truly it is hard to say what sin that is, which upon this account, a soul truly fearing God, may not fall into. He that considereth, that Lot and Noah were sur­prized with Wine; and Lot committed in­cest, Abraham fornication, or adultery rather: what David did in the murther of Ʋriah, and taking of Bathsheba to his bed: what Peter did in the hour of temptation; and what Job did in his passion, will (I say) be at a great loss to fix upon such a sin, con­cerning which he can say, this is a sin which one fearing God cannot be guilty of. On the other side; there is no sin which a child of God can live in, making it his constant course and practice.

3. Though the fear of God will constrain a soul to every duty; yet even the soul which truly feareth God, may either through ignorance, or through weakness, fail much in the perfor­mance of his duty. I say, the fear of God will constrain a soul to the performance of every du­ty: By duty, I mean, whatsoever God com­mandeth to be done; your reason teacheth you this. Will any of you think, that your child or servant feareth you, who will not do every thing which you command them? The Centurions servants feared him; he said to [Page 134] one, go, and he went; to another, come, and he came, to a third, do this, and he did it. Eve­ry soul that feareth God, doth likewise. But yet I say, even that soul which truly feareth God, may yet fail much in the performance of something of his duty: And that,

1. Through ignorance or forgetfulness. The child that truly feareth his Father, may pos­sibly not know; or if he hath known, he may have forgotten something that his Father would have him do: So may a child of God; We know in part (saith the Apostle) and what we do know, we (through forgetful­ness of our duty) do not alwaies attend to in the hour when we should do it:

2. Secondly, Through wantonness; we have (the best of us) wanton hearts, which are easily led aside from our duty; and while we are in the world, we are incompassed with a multitude of temptations, we are subject to be flattered from our duty, by the Sirens of the world, and to be frowned from our duty, by the frowns of the world. And indeed, if the flatteries and frowns of the world have no influence upon us; yet our spiritual duty is a thing that agreeth not with flesh and blood; it pincheth our flesh, and that is very ready to say to us, Spare thy self; or to suggest to us, that God doth not expect from our hands; or at least will not strictly insist upon such measures of duty as the holy Scriptures seem to lay out for us; but God will give us leave for five hundred, to set down fifty. Who liveth. [Page 135] and doth not fail much in his duty?

But yet as to this point of duty, some­thing will be seen more in a soul truly fear­ing God, than in another soul.

1. First, The soul fearing the Lord, will not live in a constant neglect or omission of any known duty. It is one thing to omit a duty at this or that time; another thing never to perform it. A man or woman fearing the Lord, may under the force of some temptation; or in a multiplicity of business, erre; by omitting a morning or evening sacrifice of prayer or praise, or in the strict observation of the Lords day. But it is not possible that such a one should live in a constant violation of the Lords Sabbath; or without God in the world from day to day, and from week to week, ne­ver so much as calling upon his Name; the reason is, because the fear of the Lord in his heart, biasseth him to his duty; and though some worldly distraction (like a rub to a Boul) turneth him out of his road; yet when he is over that, the biass works again, and his soul turneth to his course. Again,

2. Secondly, A soul truly fearing the Lord, will hardly omit such duties as God in his pre­cept hath put some special Emphasis upon. For as it is in our commands to our children; though we may command them many things; yet there may be some things that we lay a greater firess upon, that our children or ser­vants understand our special will to be, that we should be careful in them: So it is in the precepts of God; there are some which [...] [Page 136] Lord hath in his Word laid a great Emphasis upon them: Our Saviour justifieth this di­stinction, when he telleth the Pharisees, They tithed Mint, and Annis, and Cummin; but neglected the greater and weightier things of Gods Law. Now here the soul truly fearing God, will be very strict, and will very rarely omit these. And hence possibly it is that souls truly fearing God, are generally found very strict in the matter of his worship; both as to the thing, and as to the manner of the per­formance, God having in his Word more Emphatically and severely declared his will in these things: So in matters of Righteousness and Mercy; and in all such other things as are the weightier things of Gods Law.

Thus far I have shewed you, how the fear of the Lord in any soul where it is, works, both 1. In reference to the Word of God; it trembles at that. 2. In reference to sin. 3. In reference to duty. I shall proceed yet a little further in this Argument, giving you some notes of a person [...]? fearing the Lord.

4. Fourthly, A person fearing Jehovah, will have upon his heart a great awe of Divine Judgement; or whatsoever looketh like such. There is no person truly fearing the Lord, but in some measure understandeth what that Lord is; and being possessed with a true no­tion of God, it is as natural for the rational creature to fear him, in the least roarings of his judgements; as for the beasts of the Forrest to tremble when the Lion roareth. For as their [Page 137] trembling proceedeth from a natural sense of their subjection to the Lion, and the Power he hath over them: So doth this persons dread proceed from the apprehensions he hath of the Greatness and Majesty of the Divine Being; as also from what he believeth of his severity and justice. Besides this; There is no soul truly fearing God, but hath been at some time or other, less or more under the spirit of bondage; or some way or other felt the weight of Gods hand; and as we say, Ictus Piscator sapit; and it is natural for a child that hath been once smartly whipped, to fear the hand of the Father or the Master a second time: So it is for the child of God, having once felt the weight of Gods hand, he trembleth at every lifting of it up, whether it be against himself or others. Now it is true; the natural fear of a meerly carnal man, as well as the reverential fear of the child of God, will discover it self upon this occasion, and it may offer a foundation of a new question; How that reverential fear of God in his judicial dispensations, which is, and ought to be found in a child of God, may be di­stinguished from that slavish and astonishing ter­rour, which may fall upon the vilest persons in the world. Let me have your patience to add a word or two to this, before I shut up this branch of Application.

1. In the first place, take a carnal man, who hath in him no more than a natural dread of God, he is seldom or never affected at the lifting up of the hand of God; only [Page 138] when it falls down heavy upon himself. Look as men in correcting their children, they lift up their hands, first (in order to their stroke) so the great God is set out to us in Scripture. Take the vilest of men; they tremble when the hand of the Lord is upon them in some remarkable judgement, that they feel the smart of Gods Rod; but they seldom take notice of Gods hand lifted up, Isa. 26. 11. Lord, when thy hand is lifted up, they will not see; but they shall see, &c. There are three waies by which Gods hand may be said to be lifted up.

1. In the comminations of his Word applied by his Messengers. God in his Word hath re­vealed his wrath plentifully against sinners. Now it is Gods usual method (especially as to Nations, and such Nations where the Name of God hath been published) as of old to raise up his Prophets to give people warning; so more lately to raise up some Ministers amongst such a people, faithfully and power­fully to apply the threatnings of Gods Word to such a people. Now here Gods hand is lift­ed up: This now the child of God that truly feareth him, will see and take notice of, and suit himself accordingly. You see it in the instances of almost all the good Kings of Judah. But others will not see this lifting up of Gods hand. Jeroboam stretcheth out his hand against the Prophet. Ahab conmands Elijah to prison; and so doth Zedekiah serve the Prophet Jeremiah.

2. Again, the hand of God may be said to be [Page 139] lifted up, when God sendeth either some lesser judgements, as fore-runners of greater; or else by some signs in nature doth indicare iram, de­clare his wrath. Now this lifting up again of the Lords hand, the natural man will not see. There is that which God chargeth the Jews with, by his Prophet Amos, ch. 4. 6, 8, 9, 10, 11. God sometimes shews his signs in the Heavens, and alters the course of nature, as an indication of his wrath. Of this na­ture was the Ecclipse at our Saviours death; the Ensis flammivomus, seen hanging over Hierusalem; many prodigious Comets, and other signs taken notice of by all Histories, be­fore Gods eminent pouring out of his wrath upon a place. Take now a child of God, when he sees these things, he is afraid, though he dare not venture to give a particular judge­ment of them; yet they make him to tremble and reverence God, as believing he is doing some terrible work, &c.

3. A third way whereby Gods hand may be said to be lifted up against a person or Nation, is, when God makes some other like sinners examples of his vengeance. Our Saviour taught us this, when he made to his Disciples that improvement of the Judgement of God fallen upon the Galileans, and upon those up­on whom the Tower of Siloam fell; telling the people, that except they repented, they should all likewise perish. Now a man or woman truly fearing God, takes notice of these lift­ings up of Gods hand, and fears; but usually another never trembleth till the vengeance of [Page 140] God overtakes himself; he puts the evil day far from him, and will give no heed to such lesser judgements, as usually forerun greater; nor yet will he take notice of any signs of Gods approaching wrath; nor mind the be­ginnings of it upon others. But this is but the first thing, and not universally in all points true. But

2. Secondly, If he doth at all take notice of any of these things, he feareth with a su­perstitious, or with a meer servile fear. Fear much prevails according to the natural con­stitutions. Persons naturally melancholick, are prone exceedingly to fear; and where you find natural men thus complexioned, it is not extraordinary to find them affrighted some­times at the signs or beginnings of Divine Vengeance: but one of these two faults their fear hath: It is either 1. Superstitious: Or 2. Meerly slavish. Superstitious, without any ground at all from the words of God. Such are these fears raised by Astrologers, and Star­gazers, and vain observers. Thus it is given as the character of a wicked man, That he feareth where no fear is, Psal. 53. 5. i. e. where Psal. 53. 5. there is no true ground of fear, no true and just ground. And Prov. 28. 1. He fleeth when none pursueth him. Or else, 2. His fear is a meer servile fear, and that in a very great excess. God threatens his people, that in case they were sound disobedient, [...] would Lev. 26. 36. send a faintness upon their hearts, and the sound of a shaken leaf should chase them. And such ordinarily is that fear of Judgement [Page 141] which falls upon the hearts of natural carnal men: Or if not a judicial punishment; yet a meer excess of natural passion.

3. Though a natural man may fear Divine Judgements; yet his fear never brings him closer to God. A carnal mans fear of Gods Judge­ments, hath many effects upon him, and those very various, according to the different temper of persons. Some are made by it desperate, and to defie the God of Heaven; as Julian the Apostate (they say) threw up his Dagger to Heaven, and cried, Vicisti Ga­lilee, Thou hast overcome me O thou Ga­lilean. Others, their fear hath such an in­fluence upon, that (like those rebellious Is­raelites, Jer. 42.) they will presently resolve to remove from that place which God makes the Theatre of his Judgements. Thus in times of Plague, or other contagious Diseases, or War, they will remove from their habita­tions. Yea, though upon a rational view of things, a prudent man would see no great cause for it. Fear upon others hath such an effect as Nabals fear had upon him, to kill him: his heart upon it (saith the text) grew dead as a stone. Others, it may be their fear hath an influence upon, to bring them to some hypocritical humiliation. So Ahabs fear made him walk softly, and put on sack­cloth. But the fear of Judgements never hath such an operation upon a meer carnal man, as to make him take up any serious thoughts of searching what the quarrel is which God hath against him, and throughly humbling [Page 142] himself before God for his sins, which have been the cause of his wrath, and to turn from them by any serious resolutions, or in­deavours after reformation. This was the influence that Josiahs fears had upon him. Indeed you shall see the difference betwixt the best of natural men in their fears of Judge­ments, and the child of God, in those two instances of Ahab and Josiah. Ahab was a most wretched Prince; God sends a Prophet to him, [...]1 King. 21. 19, 20, 21. to tell him (in short) that God would ruine him and his family, and all that belonged to him, v. 27. Ahab hears those words, he rends his cloths, puts sackcloth upon his flesh, fasteth, lyeth in sackcloth, and goes softly. Here's the best of a carnal man; if his dread of God in his Judgements, worketh thus far, and to a temporary abstaining from some gross sins, it is all; you read not a word of Ahabs tend­ing to inquire of the Lord; not a word of any cordial humiliation, or resolved reforma­tion, 2 King. 22. 11. Josiah findeth the Book of the Law, and heareth there of the wrath of God, he rends his cloths (so did Ahab) but he resteth not here, v. 13. He tends to inquire of the Lord for him, and for the people, and for all Judah, &c. was this all? No, chap. 23. He sets upon a real and effectual re­formation with all his might. Thus you see how the dread and awe of God upon the heart of a child of God, doth not drive him from God, but unto him; it doth not stu­pifie, but quicken him; it doth not put him [Page 143] upon a formal, temporary, particular reforma­tion, but upon a fixed, real, general reforma­tion. Pharaohs fear flartled him, and put him upon sending to Moses to pray for him; and put him upon some good thoughts and resolutions at present; but yet Pharaoh, not­withstanding this, was one who feared not the Lord. But thus much may serve to have spoken to this branch of Application.

I come now to the last branch: I will shut up this discourse with a few words of Exhor­tation. I will reduce all to three particulars.

1. To such as have not this fear of God in Exhort. their hearts, to perswade them to labour for it.

2. To such as have this fear of God, to per­swade them 1. To labour to grow in this habit and exercise. 2. To live like excellent persons; and to shew they have this excellent blessing.

3. Lastly, To the men of the world in ge­neral; to perswade them.

1. To an undervaluing of all other excel­lencies.

2. To a true value of this excellent thing, and these excellent persons.

3. To give them of the fruit of their hands, and to suffer their works to praise them in the gates.

In the first place; let me press a word of 1 Branch. Exhortation upon such as yet fear not Go [...], to perswade them to it. It is a frequent pre­cept in holy Writ, Levit. 19. 14. Fear thy [Page 144] God, I am the Lord, ch. 25. v. 17. 43. Eccles. 5. 7. Matth. 10. 28. 1 Pet. 2. 17. Rev. 14. 7. Eccles. 12. 13. God calls to you, Fear God. Solomon calls to you, Fear God. Our Saviour calls to you, Fear him that can cast both body and soul into Hell fire. The Angels in Heaven call to you, Fear God. All the Prophets and Apostles call to you unâvoce, and this is that which they say, Fear God. The meaning of this you have heard. Not only dread the great and living God in the secrets of your hearts; but let all your conversation savour of this fear: so comport your selves in your whole carriage both towards God, and to­wards your neighbours, as you may evidence to the world, not only that you have a natural sense of that infinite distance which is between your Creatour and you; and the power that he hath over you; but that you may shew that you have this gracious habit of fear wrought in you, and that you fear God in the Scripture phrase. You see this is a great picce of the will of God concerning you, pressed upon you again and again in holy. Writ. Give me leave to inlarge a little in pressing it upon you. I shall first give you some Arguments. Secondly, I shall offer you some directions in the case, from the text: And what I have said, furnisheth me with two great Arguments.

1. This is Wisdom. This is Grace, Job 28. 28. [...]e fear of the Lord, that is wisdom, Prov. 1. 7. The fear of the Lord is the beginning of Know­ledge. That man who hath nothing of the [Page 145] fear of God in him, hath nothing of God, no­thing of the Grace of God in him. On the other side, that person who hath in him the fear of God, hath all; that is an holy, that is a gracious man. There can be no more said of any, than that he or she are persons not fearing God. Nor can there be better said of any, that he or she is a person fearing God.

2. Secondly, (You have heard) a person fearing God, is the most excellent person in the world; Favour is deceitful; Beauty is vain; but a woman fearing the Lord, she shall be praised. Others may call themselves excel­lent; and the men of the world may call the proud happy; but the truly happy, the truly excellent person is one fearing God. I might add a third.

3. This is the only person who deserveth to be praised, and whose works will truly praise him.

Let others be commended and admired for beauty, for riches and honour; and another for learning; as the end of all is, to fear God, and keep his Commandments; So that person that truly answereth this end, and doth fear God, and keep his Commandments, will up­on the best evidence, (which is that of Scri­pture and reason) appear to be the person that is most worthy of praise and commenda­tion. Now if I could say no more than this, to engage any to this study; yet in other things this would be enough. Every one na­turally desireth the things that are excellent, and is naturally covetous of honour and praise. Would you have that which is in it [Page 146] self most excellent? that which will make you above all others excellent? that which most truly deserveth praise, and will make you the truest objects of praise? Oh get this fear of the Lord! Give me leave to add ano­ther Argument or two.

4. In the fourth place, Consider the many Promises made in Scripture to the fear of the Lord, Prov. 10. 27. The fear of the Lord pro­longeth daies, Prov. 14. 26, 27. In the fear of the Lord is strong confidence, and his children shall have a place of refuge. The fear of the Lord is a fountain of life, to depart from the snares of death, Prov. 15. 16. Little with the fear of the Lord is great gain, v. 33. The fear of the Lord is the instruction of wisdom, Prov. 19. 23. The fear of the Lord tendeth to life, ch. 22. 4. By the fear of the Lord are riches, Psal. 112. & Psal. 128. are full of Promises to the man that feareth God. The things pro­mised in these, and those many other Pro­mises annexed to the fear of the Lord, are such as every one defireth. Who would not have long life, riches and honour? Either you be­lieve the Scriptures, or you do not believe them; if you believe the Scriptures to be the Word of God, you must assent to whatsoever Propositions are revealed in them, as Propo­fitions of eternal and infallible truth; whether the Proposition be dogmatical, or promisory, &c. And indeed if you so believe, you cannot but judge your selves reasonably engaged, to labour for this fear of the Lord which shall most certainly have such a train of blessings waiting upon it.

[Page 147]5. I will add one thing more; There is no such preservative from all evil both of sin and punishment. Evil of punishment is sensible evil. Evil of sin is the greater evil, but not so obvious to sense, while the poor creature liveth here. As to the former (the evil of sin) there's no such preservative against that, Prov. 16. 6. By the fear of the Lord men de­part from evil. It is of the nature of fear well rooted in the heart, to lay a restraint up­on us, from provoking the person of whose power we are afraid. And 'tis impossible that a soul should truly fear God, and yet boldly, knowingly, and deliberately provoke him to vengeance. There is no such preservative from the evil of sin, as the fear of the Lord is. Nor is there any such preservative from evils of punishment. This indeed followeth upon the other; for all punishment is the fruit of sin, Prov. 28. 14. Happy is the man that fear­eth alway: but be that hardneth his heart shall fall into mischief. It is not, he that fear­eth alway, but he that bardneth his heart that falleth into mischief. I shall add but one thing more.

6. Lastly, There is no such remedy against the slavish fear of the creature, as this filial and reverential fear of God. Isa. 7. You shall find v. 3. That God sent the Prophet to meet Ahaz: His business was to incourage him, a [...]d to del [...]ver him from the fear of the two potent adversaries, Rezin and Pekah, chap. 8 [...] v. 13. (saith he) Sanctifie the Lord of Hosts; So out Saviour, Ma [...]. 10. 10. and let him be your fear, and let him be your [Page 148] dread. And indeed it is but a reasonable thing. A greater fear doth as naturally swallow up a lesser, as a greater pain (of the Stone, or the like) drowneth the lesser, and causeth it hard­ly to be discerned. Now this is no small ad­vantage, The bondage of fear, which in this life we are subject to, is no small bondage; and it is no small blessing to be delivered from it. But let this be enough to have spoken by way of motive, to perswade people to this fear of Jehovah.

I have spoken so much concerning the ex­cellent habit, that me thinks I cannot but in charity judge there is by this time kindled in your hearts some desires after it, and hear you whispering; How should I get this fear of the Lord? In order to it, let me commend to you something of Meditation, Observation, Caution, Faith, Prayer.

1. The first thing is Meditation; as to which in this case, let me commend to you a double Object; The Word of God: The Works of God.

The Word of God, Deut. 4. 10. I will make them to hear my words, that they may learn to Deut. 4. 10. fear me all the daies they shall live. The holy Scriptures (as to the matter of them) have much in them, which hath a natural tendency to affect the hearts of men and women with this dread of God.

1. They tell you what God is; what a great and glorious Majesly; what a pure and holy God he is; what a just and severe God he is: How infinite his Power is, that he killeth and [Page 149] saveth alive whomsoever he pleaseth; throws to Hell, and brings to Heaven whom he plea­seth, from whence every rational soul must necessarily conclude the subjection of his poor feeble nature unto him; and this appre­hension, as to any thing, is the foundation of fear in us: I mean, of all reverential and ser­vile fear. They likewise tell you what God is in his Goodness and Mercy; and the ap­prehension of this is the foundation of all filial fear.

2. They tell you what God hath revealed that he will be, and shew himself to be, both to all impenitent and presumptuous sinners, and to all those who are his children. And

3. They tell you much what God hath been towards all sorts in the ancient issues of his Providence. Now I would have you not on­ly to read these, but to meditate on them. Meditation is the souls stand upon its object; its weighing of matter proposed, and atten­tion to it. The want of this is one great cause there is so little dread of God in the world. Have not men the Scriptures? What house is there amongst us, in which are not many Bibles? Do they not read them? ma­ny do, but they do it in a vain formality, without a due digestion and meditation, so as the notions of holy Writ leave no impression upon their hearts. Would men but allow the Word to have a place in their hearts: did the Word of God dwell in them, it were im­possible (one would think) but this sa­vour of it should be left behind; men [Page 150] could not talk and walk as they do.

2. Let the Works of God be also the matter of your meditation. Come and see (saith the Psalmist) what desolations he hath wrought in the earth. The truth is, the wheel of Pro­vidence hath turned so strangely in the world, since the world had an existence, that if men could give themselves leisure to think of its motions, to consider them in their causes, in the manner of their revolution, in the things brought to pass by them; one would think it impossible but that it should affect their hearts with a dread of the Divine Majesty: But of this more by and by.

2. The second thing which I shall com­mend to you, is, Observation. Observation of the motions of Providence. I remember it is reported of Waldus, the Father of those fa­mous Christians the Waldenses, that he was converted, by seeing the sudden death of one of his companion [...] in the daies of his vanity. Would we but obs [...]rve, how Providence is eve­ry day ratifying the Promises; cutting of blood-thirsty and deceitful me [...] ▪ who, he hath said, shall not live out half their daies; bring­ing the Councils of Ahitophels to folly; strik­ing sinners dead in their full career of sin, and sending them down in a moment to the pit; and many other waies; men could not but fear that great and glorious Name: but we see, and do not see. These, and such like examples are daily before our eyes, and we observe them not; and therefore we fear not God. Christians, if you would fear God, [Page 151] observe the workings of his Providence much how in his great works he is daily confirming his Promises to his people, and his threatnings to his enemies. If the Word of God will not make you fear him; yet surely his works must: his works by which you see him justi­fying, and giving a Being to his Word.

3. If you would get this fear of God, take heed of those things which have a direct ten­dency to harden your hearts from his fear.

1. Take heed first of Atheistical Principles. There is a bundle of Principles (some of which have grown too fast too in these evil times) which are calculated for the very Me­ridian of Atheism; and devised as if it had been on purpose to banish all dread of God out of mens hearts. That things are not ordered by Providence, but come in a meer series and succession of necessary, natural causes. That there are no spirits: no such things as indica­tions of divine wrath. That there is no Judge­ment to be made from Providences. If we should see the Earth open and swallow up Corah, Da­than and Abiram; yet there is nothing to be concluded, but these may be as honest men as those that do not go down quick into the pit. These, and such like Principles, are Doctrines devised on purpose, to make men faces of Brass, that they might not blush; and necks of Iron, that they might not bow at any di­vine rebukes; but might out-face God to the utmost, until he tear them in pieces, and there be none to deliver.

2. Secondly, Take heed of customary sinning [Page 152] against God. Frequency in sin taketh away the sense of it; and a custom of daring God, makes men to forget all kind of fear and dread of the Divine Majesty. Sin naturally hardens the heart; and takes away all natu­ral modesty.

4. Fourthly, Nothing so contributes to fear as faith. Both faith of assent, and faith of adherence. Faith of assent is that habit by which we give assent to the Proposition of the word. Faith of Reliance is a gracious ha­bit, by which we rest upon the person of the Mediatour. Either of these hath an influence upon us to beget this fear and dread of God in our souls. The one as it perswades us of the truth of what the Scripture reveals concerning the Glory and Majesty of God; concerning his Purity and Holiness; concern­ing his Justice and Severity; all which re­present God unto us as the true and proper object of our fear. The other, as it uniteth us to Christ; and endeareth him to our so [...]ls, and so layeth us under a sacred awe of sinning against him: as we naturally fear to offend any person whom we dearly and intirely love and honour. It is true the Apostle saith, Rom. 8. We have not received the spirit for bondage again to fear. And again, Perfect love casteth out fear. But those texts must be un­derstood, not of a filial, reverential fear; but of a slavish servile fear; our daily experience teacheth us, that the more intirely we love any person, the more we fear to offend and grieve them, and to do any thing which we [Page 153] think they will take ill at our hands. Faith therefore, as it is the root of hope and love; so it is the kindest root of filial and inge­nuous fear.

5. Lastly, Beg this Grace of God. It is a plant of our heavenly Fathers; it is a part of Gods Covenant. I will put my fear into their heart, that they shall never depart from me. O beg of God that he would bestow his fear upon you. The fear of God is prima gratia, saith Bernard, torius Religionis exordium—radix est custos omnium bonorum, i. e. The fear of the Lord is the first grace; the very beginning of all Religion; the root and the keeper of all good things: therefore pray that above all things God would bestow this grace upon your souls. But I shall add no more to the first branch of the Exhorta­tion.

Let me in the next place speak to you in whom God hath created this fear of his great and glorious Name. Two things this Do­ctrine calleth to you for.

• 1. To grow in this excellent habit.
• 2. To live like excellent persons.

1. Labour to grow in this excellent habit. There is a fear of God, in which the more perfect a Christian is, the more he decreaseth in it. This is that servile and slavish fear which I mentioned dreading God, as a Judge, an Enemy, one that can cast both body and soul in­to Hell fire. The more a soul grows up into communion with God, and into an assu­rance of union with him; the more this fear [Page 154] dieth, and weareth out of his soul. It is a dread of God which attendeth the spirit of bondage, and much possesseth the soul in the moment of its conversion; and wears off as the soul comes to receive the spirit of Adoption, touching it to cry Abba Father; and groweth mo [...] perfect in Love. But there is another fear; which, as the soul groweth more perfect in love, and in the exercise of grace; the more this groweth up, and increaseth in the soul; this is that fearing of the Lord and his goodness, of which the Scripture speaks. Such a fear as the tender wife fears her husband with; and the dutiful child its Parent, who (he knows) int [...]rely loves him: he feareth not his Fathers rod, but he fears his frown; he fears the change of his countenance towards him. This is that habit of fear in which I would have you to grow.

2. And as in this habit; so in the per­formance of all acts and exercises, by which you may testifiethis your reverencing of the great God of Heaven and Earth. The fear of the Lord is the beginning of wisdom (saith Solomon) it is both the beginning and the perfection of it. The fear of the Lord is a grace necessary at all times, especially in evil times. Cyril saith, that the soul that is full of the fear of the Lord, velut n [...]uro obsepta fortis est, is strong as a City guarded with a wall; and in a manner invincible.

2. This Doctrine calleth to you to live like excellent persons. I hinted the reason of this before; every one should live ratably to his [Page 155] honour and dignity. Persons fearing God are the most excellent persons; they should there­fore live like the excellent of the Earth, di­stinguishing themselves from others by their lives, as God hath distinguished them by his favour. But I have hinted this before; and therefore shall not here inlarge upon that discourse.

I have but one word more to add, That is to the men of the world in general. To them I shall speak (from the advantage of what you have heard) for three things.

1. To undervalue other excellencies in com­parison with this. Learn to speak after Solo­mon; Favour is deceitful. Beauty is vain. Riches commend not a soul to God; they pro­fit not in the day of wrath. Why should you set your eyes upon things that are not; and ad­mire things that have nothing of worth in them, proportioned to your affection to them, admiration of them, pursuit after them. Knowledge is a fine thing; by it a man differs from a beast. Wisdom and Moral Vertues are excellent things; by these things men out­shine men, and excel each other, as light ex­celleth darkness: But what are all these to the fear of the Lord? O then let these things ride but in the second Chariot: let the fear of God in the throne of your estimation be greater than they are. Remember, nothing so much betraies your intellectuals, as want of judgement in things that differ; and your judgement cannot but be erroneous, where it is contrary to the judgement of God, and of [Page 156] holy men who spake in Scripture as they were inspired by God.

2. Let what you have heard bespeak a due value (in you) both of the fear of the Lord, as the best thing [...] and persons fearing the Lord as the most excellent persons. Certainly it is but reasonable that we should judge of persons, and things, as God judgeth of them; as Solomon and David; and those great Worthies we find recorded in Scripture have judged. David, Psal. 16. calleth the people of God. The excellent of the Earth. Solomon tells you here, that Favour is deceitful; and Beauty is vain: but a woman fearing the Lord, she shall be praised. Though many Daughters have done vertuously, yet she hath ascended above them all. Oh let us thus iudge. Regard not what vain men talk of people fearing God: they speak after their Father (whose works they do) they do but disgorge the prophaneness, filth and malice of their own hearts: They have hated Christ, and no wonder if they hate all those who bear any thing of the Image and superscription. Let not the railings of these men; let not their hard speeches, and bitter censures, and more bitter dealings, guide your judgement. You will one day find, that the men whom they thus abuse, are no Reprobates. Men in power and authority one day will know, that these are not these evil doers, to whom they should be a terrour. Ministers will know that they have abused their texts, to turn the drift of them against persons fearing the Lord; under the disguise of Schismaticks, [Page 157] Fanaticks, &c. terms which many use in these daies, not understanding what they mean. If it be some mens worldly interest to do these things; yet (my Brethren) take you heed of treading their steps. Let who will revile, and curse, and blaspheme. God hath blessed the persons that fear him; and you shall one day see they shall be blessed. Behold the Lord com­eth (saith the Apostle Jude) with ten thou­sand Jude v. 13. of his Saints, to execute Judgement upon all; and to convince all that are ungodly amongst them, of all their ungodly deeds which they have committed; and of all their hard speeches which ungodly sinners have spoken against him.

Lastly, Are persons fearing the Lord, the most excellent persons? give them then the fruit of their hands, and let their own works praise them in the gates. It is Solomons im­provement of this notion in the words fol­lowing my text. Certainly there is nothing more reasonable than this is; if it were, give such persons as these the fruit of your hands: it were but according to the manner of men, who use to give Presents to Princes Favourites. It were but to make friends of your Mammon of unrighteousness, that when these things fail, you may be received into ever­lasting habitations. But I say no more than give them the fruit of their hands; do not de­fraud, abuse them; give them that honour, that room in the world which they deserve, which they labour for; and let their own works praise them in the gates. Envy them not the [Page 158] praise of their own labours; the honour which their own works purchase for them.

This brings me [...]o my last part of my work; that I may fulfil my text upon this Noble person, for whom we are all mourners. But I shall reserve that to a more full and particular discourse.

LIGHT in DARKNESS.

THE life of a Saint lies in contemplation and action: Contemplation, what God is in himself; and what he is unto him: And spiritual action, doing what lies in his power for God. The triumphing Saint beholdeth the face of God continually; and this is the militant Saints object too; but with this difference: The Saint triumphant beholdeth the face of God in glory: The Saint militant beholdeth his face in duty: The one in Happiness; the Psal. 27. 4. 1 Cor. 13. 12. 1 Joh. 3. 2. other in Righteousness: The former sees him face to face, clearly: these see him, but it is in a glass, darkly: The former see him as [Page 168] he is; the latter, as he will please to reveal himself, and as they are able to comprehend him; yet both of them behold his face; the one by faith, the other by sight: And the way to behold the Lords face in glory, is first (with the Psalmist) to behold his face in Righteous­ness.

Satisfaction to our minds, is the greatest blessing we are capable of; and indeed the portion of none but Gods people, who have an object in God, proportioned to the ca­pacity of their souls. Other souls may be filled with wind; but these only with whole­some sood: Yea and every gracious soul hath it for his portion, though in different degrees, and from different accounts. The Saints in glory see and are satisfied. The children of God in this life believe, and are satisfied: both are satisfied; the one from Faith, the other from Sight: the one from the evidence of things not seen; the other from the glory and fulness of things which are seen: Those in Heaven, with waiting upon God; these on Earth, with watching for Gods likeness. The living Saints satisfaction is not so full as his, whose corruptible hath put on incorruption. In some things he may be unsatisfied, yea and go down to his grave in that dissatis­faction, having received no other satisfaction from God, but what he hath found in the performance of his duty: but if he doth so fall asleep, yet he shall awake; and when he awakes, he shall be satisfied with the divine likeness. So saith the Psalmist, When I awake, [Page 169] I shall be satisfied with thy likeness. I think it needless to dispute whether David was the Author of this Psalm, or no. A critical Ex­positor Lorinus ad loc. [...] notes, that some Greek Copies seem to favour another opinion, reading the title of it, A Psalm to, or for David. The Hebrew af­fix, though it gives a latitude to such a con­jecture; [...] yet it no way necessitates such a con­struction, being indifferently used to express the Genitive as the Dative Case. It is general­ly agreed to be a Psalm of David; and the title is no other, than that of other Psalms, which were unquestionably penned by him.

Interpreters cannot agree the particular V. Vicars ad loc. time or occasion of the composure: Some of the Hebrew Writers affirm it composed at that time when Rabbah of the Ammonites was besieged by Joab as Captain General of Davids Army (the story of which you read, 2 Sam. 12.) But as I see no founda­tion for that conjecture; so I have this to offer against it; That David at that time be­ing settled upon his Throne, and able to spare an Army to invade his enemies; it is probable he had not so many, nor so consi­derable enemies as he seems to complain of in this Psalm.

But leaving that disquisition, the matter of the Psalm seems to us more considerable.

Who so wistly casteth an eye upon it, will find it representing a child of light in dark­ness; the man according to Gods own heart, under a very great ecclipse as to the light of his countenance; and that not only with respect [Page 170] to more external Providences; but also as to more internal influences. He had enemies from without, v. 9. The wicked oppressed him; deadly enemies compassed him about. They spake proudly, v. 10. They compassed him in his steps, v. 11. They were to him like Lions, and young Lions, v. 11, 12. As to internal in­fluences, his condition was sad: He knew not what God would do with him, v. 2. He prayes, Let my sentence come forth from thy presence. He had not lately heard from God, but prayes for an answer of his prayers, v. 1, 2, 6. Attend unto my cry; give ear unto my prayer, &c. He was under a great temptation, being poor and empty, when his enemies were both rich and full, v. 14. The text speaks him under some dissatisfaction. This makes it probable, that this Psalm was composed during his persecu­tion by Saul, or disturbances from the rebellion of Absolom; and most likely it was during the latter period of time, he being then more under the ecclipse of divine light, by reason of his sin, which had occasioned him those great disturbances of his life, according to what Nathan told him from God. This was his state; what now doth he in this perplexi­ty? 1. He prayes. 2. He believes. Athanasius noteth right, that this Psalm is full of faith. In the text you have the holy mans resolution in this great stress of Providence; As for me, I will behold thy face in righteousness, &c. You have in the text,

1. Davids Resolution; I will behold thy face in righteousness.

[Page 171]2. Davids Incouragement and Satisfaction; I shall be satisfied when I awake (or in watch­ing for) with thy likeness.

It will be necessary I should spend some time in opening the words; for we shall find some difficulty in them, and that (like Spices) when they are bruised, they will send forth a more fragrant smell. After that I shall raise such Observations as are clear in the words; and pitch upon some of them for the subject of my discourse.

But as for me] These words which make Antithesis est qua Da­vid opponit spem suam spei impio­rum. Molle­rius. V. Musc. West merum, Engl. Annot. Piscat. ad loc. the Antithesis, are not in the Hebrew; but it is plain, that they, or some others of like im­por [...], must be supplied, to make up the sense according to our English Idiome; for it is evi­dent, that there is a latent Antithesis in these words; David declaring his resolution and sa­tisfaction, in opposition to that of his wicked enemies, mentioned, v. 14. Their bellies were filled with hid treasure; they had their portion in this life; they were full of children, and left the rest to their babes; this satisfied them. But [as for me] (saith David) if I had all these things; if I were full of riches, full of treasure, it would not satisfie me. Piscator parallels it with that of David, Psal. 4. 6. Psal. 4. 6. There be many who will say, shew us any good: Lord lift thou up the light of thy countenance upon me. So here; Let the wicked enjoy their portions in this life; let their bellies be Fruantur improbi suis bonis, &c. Lorinus ad loc. filled with their hid treasure; let them have a plenty of substance, and leave the rest to their babes; and let them if they will walk proudly; [Page 172] As for me, I will behold thy face in righte­ousness.

I] I find some questioning whether the [...] Psalmist speaks this of himself, or of some other. Hierom thinks that he speaks of Christ: He indeed first beheld his Fathers face in righteousness; and it is in him that we can so behold it: he also was the first fruits of them that sleep, and awaking in the Re­surrection, he was satisfied with his Fathers V. August. ad loc. likeness. It is eminently true of him; but doubtless, though this text mystically may re­spect Christ, and morally concerneth every child of God; yet literally it respecteth Da­vid, who is first concerned in it.

Will behold thy face in righteousness] In righteousness. The question is, what righ­teousness here the Psalm [...]st intendeth. If the text were (according to Hierom) to be un­derstood of Christ; the Righteousness could be no other, than his own active and passive obe­dience to the whole will of God. But I said before, the resolution doubtless is Davids; and an analogous resolution is the duty of every true child of God. We must make a further inquiry. This term Righteousness is in Scripture taken in several senses; but as ap­plicable to our purpose there is,

1. A Justifying Righteousness, by which our souls stand righteous before God: This righ­teousness (saith the Apostle) is revealed from Rom. 1. 17. Faith to Faith. This is called the righteousness which is of God; and our righteousness Christs righteousness, as to the personal performance [Page 173] of it. Gods righteousness, as to the imputation of it, it is he reckoneth it to us for righteousness; the righteousness of faith; as faith is that hand which layeth hold upon it, and applieth. Ours as imputed and applied to us. Surely shall one Isa. 45. 24. say, in the Lord I have righteousness and strength. The Prophet Isaiah sang of old, Their righ­teousness is of me, saith the Lord. Thus was the name of Christ prophesied of, The Lord our Righteousness. And the Apostle saith, He was made of God for us, Wisdom, Righteous­ness, Sanctification and Redemption. And St. Paul 1 Cor. 1. 30. desireth to be found in Christ, not having his own righteousness, but that which is of God. Indeed in this Righteousness alone can we behold the reconciled face of God; either in this life, or that which is to come. God (as Joseph said to his Brethren, Bring your Brother Benjamin, or see my face no more) hath said to us ever since the fall; Bring me the Righteousness of Christ, or see my face no more. This was that White Robe with which John in the Revela­tions Rev. 7. 14. saw the Elders clothed; the meaning was no more than that they had washed their gar­ments in the blood of the Lamb. Nor was David ignorant of this; it was he that sang of imputed Righteousness, Psal. 32. 1, 2. Psa. 32. 1, 2. Saying, Blessed is he whose iniquities are for­given, and whose sins are covered, and to whom the Lord imputeth no sin. I will not exclude this from the sense of the text.

2. But (secondly) there is also a Righteous­ness of Sanctification; and so Righteousness is in Scripture taken either in a more Legal, [Page 174] or in a more Evangelical notion.

Legal Righteousness lieth in a perfect fulfilling of the whole Law of God, in thought, word and deed. The stain of the least sin destroyeth this. David cannot mean this. Thus the Apostle tells us, and tells it us out of David; There is none righteous, no not one: And David tells us so much of his sins, as may assure us, this was not in his thoughts. The righteous falleth seven times in a day; and who can tell how often he offendeth? David knew his own heart too well, to think he had such a proportion of this Web, as would make him a long white Robe, wherein to stand before that God who chargeth his Angels with folly; and is of purer eyes than to behold any iniquity. The Apostle saith, That he who keepeth the whole Law, Jam. 2. 10. and offendeth but in one point, is guilty of all. And surely he who said, If thou (Lord) shouldst mark iniquity, O Lord, who shall stand? Psal. 102. 3. never thought that himself should.

2. Secondly, Therefore this Righteousness of Sanctification is taken in an Evangelical sense, and so it signifies

1. That universal habit of holiness, of which the child of God is possessed, teaching him to hate and strive against every sin; to love and to press after every good work; and to en­deavour to do the whole will of God: (though it may be in many things he doth of­fend) and this is that Righteousness which the most solid Interpreters judge here to be chiefly intended; that which the holy Psalmist else­where calleth a respect to all Gods Command­ments, [Page 175] Psal. 119. 6. Then shall I not be ashamed, when I shall have respect to all thy Command­ments. I will not restrain the text to this; but this doubtless is a great part of Davids meaning; I will live an holy and righ­teous conversation, having a due regard to all thy Commandments; and keeping up in my soul a true hatred of every sin, and of every false way. Though I want the fulness which sinful men have; though I be in a sad and afflicted condition; though I be in the dark, and cannot behold the light of thy countenance; though my oppressors and my enemies be many, and cruel, and bloody; yet will I not live like wicked and ungodly men, who live more at case, and have a greater degree of fulness; but I will keep on the course of an holy life and conversation, and then I shall behold thy face either here, or hereafter; either before I fall asleep in death; or when I shall awake in the resurrection.

This righteousness then is the righteousness of a good conscience; that which Saint Paul calls a living in a good conscience before God. And again, he tells us, herein he did exercise Acts 23. 1. himself to keep a conscience void of offence both towards God, and towards men.

The Chaldee Paraphrast reads it, Truth; In truth will I behold thy face. Truth is opposed to Hypocrisie, and to all falshood of conversa­tion.

And indeed none can (without presump­tion) hope to see God, but he who looks to behold his face in the righteousness of Jesus [Page 176] Christ imputed to him. 2. In the righteousness of an holy life and conversation: Without ho­liness (saith the Apostle) none shall see God.

3. But there is yet a third thing, which some understand by righteousness (in this place) Alii per justitiam intelligunt innocentiam versus ho­stes. Lor. and in other texts is most certainly under­stood by it. It is the particular habit of Ju­stice and Innocency, i. e. having an innocent heart, and a righteous cause against unrighte­ous men. I will come to thee O God, who art a God of Justice, and a Protector of innocent persons. Holy David at this time, was af­flicted, either by the persecution of Saul (as some think) or the rebellion of Absolom (as others judge) both of them rose up against him without a cause on their part; not for my wickedness, nor for my sin (as he else­where saith.) Now (saith David,) though my enemies be many, and great, and cruel; yet I have done them no harm: I have as to them a righteous heart, and against them a righteous cause: I will bring this righteous cause before thee. This is the righteousness of which he speaketh, v. 3. Let thine eyes be­hold the thing that is equal: thou hast proved mine heart: thou hast visited me in the night: thou hast tried me, and shalt find nothing. So probably, v. 1. he prayes, Hear the right O Lord; (where the same word is used.) This sense will afford us this note. ‘Those who make their appeal to God in any cause, and seck his face, hoping to behold his face, directing, countenancing, or assiting them, must be sure their cause be a righteous cause.’

One of the Hebrew Writers reads, I will behold thy face for Alms; the Rabbies so inter­pret the word [...] because (they say) to give Alms is both a piece of righteousness, and a fign of it: Indeed, whosoever goes to God, goes for Alms. But I shall discourse no more as to this term, In Righteousness.

1. In the Righteousness of my Lord, the Me­diatour.

2. In the Righteousness of an holy conversa­tion.

3. In the Justice, Innocency and Righteous­ness of my cause. This is all comprehended in the term Righteousness. I now proceed.

Will I, or shall I behold thy face?] The word indifferently signifies the act of the body, and of the mind, Psal. 58. 10. The righteous shall rejoyce when he seeth the ven­geance; that is, when he shall with his bo­dily eyes see the righteous God revenging him upon sinful men, Exod. 18. 21. Thou shalt provide; there it doubtless implieth an act of Moses his mind, weighing and considering what persons were fittest for Magistrates.

2. But it sometimes signifies not a bare intuition, but a most curious careful scrutiny or beholding. It signifieth to contemplate: Now when a man contemplates, he doth not bare­ly look upon a thing; but he sixeth his eyes, and thoughts, and studies upon it; from this word Prophets, we are called Seers; and it is a word often applied to their vision, in which their minds were wholly taken up; and their souls as it were wrapt up in exra­sies. [Page 178] Star-gazers from this word had their name in Hebrew. And Criticks tell us our English word Gaze, hath its original from it. Now you know we use that word Gaze, to express the action of them, who are a long time looking upon a thing, fully, steadily and busily. Further yet; the word sometimes signifies to behold with delight and Pleasure: To behold the beauty of the Lord, and to inquire in his Temple, Psal. 27. 4. That was a plea­sant sight, Psal. 84. 1. I will behold thy face in righteousness; that is, with the eye of my body or mind, or both; I will diligently, con­stantly, earnestly behold; I will take pleasure in beholding.

Thy face.] The word used here signifies any outward superficies, or exterior counte­nance of a thing, being applied to God, it signi­fies the manifestations of divine love, whether in the gracious issues of providence, or in the more inward influences of divine love. God hath neither essential, nor integral parts, as we have; he hath no head, no hands, no face: these things only agree to God by analogy. The face is the more noble outward part of as man; most conspicuous, and by which he is most known; in which more than by any part else; a mans temper, and particular in­clination and disposition to us is known. So the face of God signifies,

1. The favour of God in the sensible mani­festations of it. When we are angry, we turn away our faces from our neighbours; and be­ing reconciled again to them, we again look [Page 179] upon them. So is the Lord in Scripture set out to us, Psal. 13. How long wilt thou hide Psal. 13. thy face? So when God is expressed as in favour with, and reconciled to a people, he is set out as turning his face toward them. Hence in Scripture the people of God pray for the favour of God; under this notion, Psal. 80. 3. Psal. 80. 3. Cause thy face to shine upon us, and we shall be saved, Psal. 31. 16. Make thy face to shine 31. 16. 27. 8. upon us, Psal. 27. 8. &c. In this sense Cain spake, Gen. 4. 14. From thy face I shall be Gen. 4. 14. hid, (id est) from thy favour. And it is by some learned Expositors observed, that when the term favour is joyned with behold, or shine, &c. it alwaies thus signifies. Thus Psal. 67. 1. God be merciful unto us, and bless us, and make his face to shine upon us, i. e. shew us some token for good: this is sometimes called the light of Gods countenance.

2. The fear of God sometimes signifies Gods glorious manifestation to his Saints in Hea­ven; 1 Joh. 3. 2. 2 Cor. 3. 16. where (as the Apostle speaketh) his people shall see him with open face; face to face; as he is, &c.

I am inclined to understand the phrase in the utmost latitude; I will, or shall [in righ­teousness] behold thy favourable face, in the influences of thy love in this life, and thy glo­ry in that life which is to come; and accord­ingly it will not be different to interpret Da­vids beholding. 1. In this life they behold the favour of God, with the eyes of their mind, apprehending the love of God in Jesus Christ to their souls, and being perswaded of [Page 180] it, according to that of the Apostle, Rom. 8. 38. I am perswaded that neither life, nor death, nor Angels, &c. shall separate us from the love of God which is in Christ Jesus our Lord. In the life to come, they shall behold the face, the presence, and glorious manifestations of God; not only with the eyes of their minds, but with their bodily eyes, Job 19. 26, 27. In my flesh shall I see God, whom I shall see for my self, and mine eyes shall behold, and not another: Then we shall see him face to face, 1 Cor. 13. 12. and as he is, 1 Joh. 3. 13. I have now opened the former part of the text, which I called Davids resolution; I will behold thy face in righteousness, &c. And you see it comes to thus much.

O Lord, it pleaseth thee in the wisdom of thy providence, to prosper my bloody and cruel enemies; they are full of riches, and children, yet they walk proudly, and dis­honour thy name; they have a large pro­portion of the good things of this life; and they look upon them as their portion; let them do so. As for me, I am indeed in a low condition, poor, and afflicted, and persecuted; but I will look after righteousness: I will la­bour for the righteousness of Jesus Christ, and endeavour to live an holy life and conversa­tion, having respect to all the Command­ments, and walking closely with thee: Though I be used cruelly, and unjustly; yet I will walk innocently, and manage a just and righteous cause; and so doing, I will look towards thee, and hope in thee. Let [Page 181] others look after the favour of the world, my business shall be, to contemplate thee, to me­ditate; to fix the eyes of my soul on thee, that I may have the manifestation of thy love to my soul here; and that I may enjoy thee in glory hereafter. This shall be my aim; this my study: though I do not now see thee, yet if my soul be clothed with the Righteous­ness of thy Son; if I endeavour to walk closely with thee, I shall one day, either here, or in glory, behold thy face; if I do not see thy face before I die, yet in the resurrection I shall see it. When I awake, I shall be satisfied with thy likeness.

I come now to the Explication of the latter part of the text, which I told you in those words: [I shall be satisfied] The Septuagint reads it, I shall be feasted. 1. The word sig­nifies a plentifull filling. The word by which the Greek Interpreters translate it, signifieth such a filling, as the beasts are filled with: eating grass, you know, they make them­selves very full, seeding meerly by sense, and according to appetite, under no regulation of reason: Thus it is used, Hosea 13. 6. Accord­ing to their pasture, so were they filled: and their heart was exalted. To this degree are souls sometimes filled (in this life) with ma­nifestations of grace: Thus are the souls of the Saints filled with Gods manifestations of himself to them in glory: Such sometimes are the shinings of divine light upon the soul, on this side of Heaven, that it knows not how to bear any more: it is filled with a joy [Page 182] unspeakable, and full of glory. But in the other life, Eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive, what things God hath prepared for them that love him. Yet even then the glory of the Sun of Righteousness, will be above the glory of the brightest Star: They shall be glorified with the same glory, as Christ and his Father are glorified, as to the kind; not as to the de­gree of it: we can receive but according to our capacity. In short, they shall be so filled, as they shall desire no more: The word sig­nifieth perfect fulness; and therefore Criticks derive it from a word that signifies seven, which in the dialect of Scripture, is the number of perfection: Seven times a day will I Psal. 119. 164. Gen. 4. 15. Pro. 24. 16. praise thee; that is, many times. Vengeance shall be taken on Cain seven-fold. She that hath born seven languisheth, Prov. 24. 16. The righteous man falleth seven times a day: And so in many other texts.

But further yet, the word signifies a filing as with dainties, as a man is filled at a feast, a man may be filled with bread, but at a feast we are usually filled with pleasant bread (as Daniel calleth it) So then, when David saith, he shall be satisfied, he in effect saith, I shall be filled seven times; filled brim full, perfectly filled, as at a feast: And indeed thus shall the souls of Gods people be filled; but when, and how, are two questions which by the remaining words must be resolved.

When I awake (saith the text) or in awak­ing, [...] or in watching, or in being made to awake, [Page 183] or to watch. For the form of the words, it admits this variety of interpretation. The LXX. read it, When thou shalt appear unto me. The Vulg. Lat. When thy glory shall appear unto me. We will first consider the original word in its latitude of significancy, and then weigh what it here importeth.

The word in the Hebrew comes from a roo, which signifies three things. 1. To make tedious. 2. To watch. 3. To awake. The two latter alone can fit this text; and betwixt those two interpretations, I find all valuable interpreters divided. The Hebrew properly is in watching, or in awaking. We translate it, when I shall awake (there's no material difference.) I will begin with the first, which is something different from our English; I shall be satisfied in watching; or while I watch for thy likeness. Thus this very word is translated, Ezek. 7. 6. An end is come, it watcheth for thee. I confess I am loth to exclude this sense of the words: I' shall be satisfied in watching for thy likeness. Watching is but an empty, hungry action, and gives the soul no satisfaction; but here's the difference betwixt watching for the world, and watching for God. As to worldly things, Hope deferred makes the heart sick: as to God it is not so. A watching and waiting for God, brings a proportionable satisfaction: It ought in a great measure to satisfie a gra­cious soul, in his hours of darkness, if he doth but find God inabling him to watch for his likeness.

2. But the word is otherwise translated and properly enough [in waking, or when I shall awake] or be made to awake.] Thus the word is often translated in Scripture, Psal. 3. 6. and in many other texts. Psal. 3. 6.

1. Some apply this to God, as if it should be when thou awakest. Indeed the Hebrew is no more than in awaking, or in being made to awake. When thy faithfulness shall awake V. Vicars ad locum. (say they) I shall be satisfied with thy like­ness. Indeed, when God seemeth to us not to take care and regard his people, he is said to sleep (by a figure) for he neither slumber­eth nor sleepeth) and the holy Psalmist calleth to him as to one asleep. Awake, why Psa. 44. 23. sleepest thou O Lord! God is said to sleep, when according to humane sense and appre­hension, he carrieth himself toward his peo­ple like a man that is asleep; and in a con­formity of phrase, when he turns his hand, and appears for his people, then he is said to awake: and when God thus awakes, his people use to be satisfied with his appea­rances for them: But though there be a truth in this, yet I do not think it the sense of the text.

2. Others (as I noted before) making the words to be the words of Christ, understand them of his Resurrection. Our Saviour knew that when he by death had satisfied Divine Justice, by the accursed death, and born the brunt of his Fathers wrath, he should awake the third day, by a glorious Resurrection; and having conquered death, and satisfied justice, [Page 185] he should again behold his Fathers face clear from all clouds and frowns, ascending up on high, and sitting on the right hand of God. This is Hierom's notion of the text: but doubtless the text is not to be so restrained.

3. I agree therefore with those, who make these words the words of holy David, promising himself satisfaction with the image or likeness of God when he should awake.

1. By his awaking, I find some under­standing, his recovery and deliverance from that afflicted state in which at present he was. Indeed the time of affliction, is a time of night, and often in Scripture is expressed under the notion of darkness, which gives advantage to this interpretation, which both Calvin and Mollerus favour, thinking it by others applied to the Resurrection, argutè magis quàm propriè, more subtilly than pro­perly. According to them the sense is this; At present it is night with me, and I am as it were asleep, and in a bed of trial and affli­ction; but I know that this shall not be to me a dead sleep. Though I am fallen, yet I shall rise again; though I be asleep, I shall awake again; and when Gods time cometh, I shall be satisfied with the manife­stations of his love, and the evidences of his favour to me.

But (with all due respect to those Inter­preters whom this sense pleaseth,) I rather in­cline to those, who interpret this awaking of the Resurrection. To make it clear.

1. It is plain, it is a figurative expression. [Page 186] Waking you know hath a reserence to sleep­ing: Now sleep in Scripture is taken lite­rally; so it signifieth the locking, or binding up of the exteriour senses; and waking is the freeing of the senses, in which sense it cannot be taken here; though I meet with some who think that David here speaketh as a Prophet, expecting the visions of the morn­ing.

2. Or else it is taken figuratively; so it is very often used to express death. Our friend Lazarus sleepeth, Joh. 11. 11. The Maid (saith our Saviour) is not dead, but sleepeth. And when Stephen died, it is said, he fell asleep. I find this very word used, to express an awaking from the sleep of death, 2 King. 4. 31. The child is not awaked, meaning that it was dead, Isa. 26. 19. Awake and sing you that dwell in the dust. But further yet, the awaking here spoken of, relates to David. Now hearken what the Scripture saith of Davids sleeping, Acts 13. 36. After that he had Act. 13. 36. (according to the will of God) served, he fell V. Piscal. Ames. Engl. Annot. Dio­date, Ains­worth, ad loc. asleep. What's the meaning of that? is it not that he died? Now what is the awaking re­lated to this sleep, but the Resurrection? and in this sense I find many eminent Expositors agreed. The Learned de Mui [...] hath another interpretation, in which I find none going along with him; When I awake, that is (saith he) when I shall dye: while the soul is in the body, it sleeps; when it leaves the body, it awakes; Quum expergefactia fuerit anima mea De Muis ad locum. de corpore, in quo velut, sepulta jacet, & evo­laverit [Page 187] anima mea ad imaginem tuam creata. To justifie this his notion, he quoteth Jer. 51. 30. where the souls of the wicked are said to sleep a perpetual sleep: In opposition to this, he saith, the souls of the Saints when they die, are said to awake. Indeed if we con [...]der sleep as it is the binding up of the ex­teriour senses, and an hinderance to them in their operations, and then reflect upon the soul, while tied to the body, how much it is hindered, in the freedom of its communion with God: There is some analogy betwixt the case of a soul in a state of conjunction with the body and sleep: And it is true, that in death the soul is restored to a greater free­dom for communion with God: But I do not think this the sense, nor is this the usage of the metaphor (I think) to be justified by parallel Scriptures. One thing I must fur­ther observe, as to the form of the Hebrew word. Grammarians observe, that the con­jugation [...] Hiphil (in which the word is found, adds facio to the original signisication of a verb, which (if it hath place here) it properly sig­fies, in being made to watch, or being made to awake, denoting to us the necessity of a divine influence, both to uphold our souls, in watching and waiting for God, when we do not see him; and also in restoring life to our dead bodies in the Resurrection. It is God who giveth spiritual life, and who give­eth the aboundings of spiritual life, who first quickeneth the soul, and who further quickeneth it, and keepeth it up in its spiritual [Page 188] operations; and it is God who quickneth the dead, Rom. 4. 17. The words thus opened, afford us two things, as grounds of Davids satisfaction, in that dark condition in which he was. Though his state was but at pre­sent sad, and uncomfortable: though lately he neither had seen God, nor heard from him, only had seen and felt the srowns and thunderings of his providence against him, yet he would be satisfied.

1. If he found God inabling him, in this his sad, perplexed, persecuted state, to wait upon him, and exercise grace in watching for him.

2. In the assurance he had, that though as yet he were unsatisfied, and might possibly fall asleep so in death; yet in the resurrection of the just he should awake from that sleep; then he should have enough of God, and be fully satisfied with his likeness. I have only that one term more to open.

With thy likeness.] The Hebrew word sig­nifies, [...] the imaginary form of a thing, Job 14. 16. An Image was before mine eyes. Some­times the real form of a thing presented to the bodily eye, Deut. 4. 16. You saw no manner of similitude, on the day that the Lord spake unto you in Horeb, out of the midst of the fire; that is, God did not appear to you in any real, sensible shape. Sometimes it signifieth some real fignature of a thing presented not to the eye of the body, but to the eye of the mind; to the understanding. So Numb. 12. 8. The similitude of the Lord shall he behold: That is, [Page 189] I will make an impression of my divine Na­ture and Majesty upon him, by which he shall be able in some measure, to conceive of, and to comprehend me. We cannot see the di­vine Essence; such glory is too great for mor­tal eyes; we are not able to fix our eyes up­on the Sun riding in the Firmament in its full triumph of light, much less upon his Es­sence, whose brightness is such, that even the Sun in its fullest glory, is darkness to him. God told Moses, he could not see his face and live; but his similitude he should behold: he would make upon his spirit an impression of his Majesty and Goodness. But let us now inquire more strictly what this likeness of God in the text is: The Septuagint interpret it; The glory of God. I shall be satisfied with thy glory; that is a truth, but whether the whole of the truth, I doubt. Some think the Ark of God is meant, which the wife of Phinehas, called the glory of Israel. And that David in this his afflicted state, comforted himself with this consideration, that he one day should again see the Ark of God; the power and the glory of God in his Sanctuary. We read also, that when he fled from Absolom, and Abiathar brought the Ark after him, he bid him carry it back again, if the Lord had a pleasure in him, he would bring him back, and he should see it, and his holy habitation. But I think we shall find that glorious Symbol of Gods pre­sence, no where stiled Gods likeness.

Others think, that by Gods likeness here, David understands Christ, who is indeed [Page 190] called the brightness of his Fathers glory; the express Image of his person. And that David here comforts himself (as Job before him) that he should see his Redeemer with those eyes. Those who interpret the text as the words of Christ; by Gods likeness here un­derstand the glory of God, wherewith Christ was glorified after his resurrection from the dead, and ascension. But I take all these senses to be too much forced upon the text.

There are three things which I think may be all comprehended under this term.

1. There is a likeness of God in us. Adam was at first created in Gods image or likeness, Gen. 1. 26. And in our Regeneration the Gen. 1. 26. image of God is said to be renewed in us, Col. 3. 10. And we are said to be created af­ter Col. 3. 10. the image of God, in righteousness and ho­liness. Thus we are commanded to be holy as the Lord is holy. This is now the image of God within us; the impression of the spirit of Grace upon our hearts, by which we are made partakers of the Divine Nature. I take this to be much the sense of the place; Lord, if thou shalt inable me in my dark hours to stu­dy, and to perfect holiness, I shall be satisfied; though I want comfort, yet I shall be much satisfied [...]f I be but inabled to watch for a further degree in holiness.

2. Secondly, We may take likeness, for Gods manifestations of himself to us, by his spirit of consolation. In this life we do not see God as he is; but he sometimes makes gracious ma­nifestations of his love unto his people in the [Page 191] sensible consolations of his Spirit, reflecting divine Love upon the souls of the Saints, and sealing them up to the day of Redemp­tion. Now (saith the Psalmist) though I do not see the Lord in this likeness of his; though I want the assurances of his love, and com­fortable manifestations of his gracious Spirit; yet Lord, it shall stay me, if I find thy grace inabling me, but to wait for these mani­festations.

3. Lastly, Gods likeness may be taken for the glorious manifestation of himself to his Saints in another life; and this I take to come fullest up to Davids meaning. O Lord, though while I live here, I walk in the dark, and see no light; while I am beholding thy face in righteousness, and watching for thee; though I may go down to the grave, and sleep my sleep in the dust, not fully satisfied, not seeing what of God I would do: yet this I know, that in the resurrection I shall awake, and then I shall be made amends for all which my soul hath suffered in its dark and sad hours, under the ecclipses of divine light: I shall then be filled with God; I shall see him as he is, face to face; and my vile body shall be made like to my Redeemers glorious body. Thus I have largely opened the words; take the substance of them shortly.

David was at this time in a sad condition, both

1. In respect of the persecution against him from without: And

2. The divine desertion which at this time clouded his inward man.

[Page 192]3. And the temptations which attended him in these straits.

In this verse he takes up his resolution what he would do; and also shews us what stayed his heart, and gave him something of satisfaction in his perplexity.

That which he resolveth to do, is to la­bour for the Righteousness of Christ, in which to behold the face of God, to live an holy life and conversation, and to manage his cause against his enemies in a just and innocent manner.

That which he fixeth upon as his com­fort, is,

1. Gods present inabling him to perfect holiness in his fear, and to wait for the ma­nifestations of divine light.

2. His sure hopes, that if he should fall asleep in death, not satisfied; yet there would be a resurrection from the dead, and in that glorious morning, he should awake, and then he should be filled with the manifestations of God: this is the substance of the words. Now suppose your selves to hear David speaking the same thing more copiously.

O Lord, my soul is in a sad and perplexed condition; without are fightings, within are fears; mine enemies are many, and proud, and cruel as Lions; they are men of power and estate, whose bellies are filled with hid treasure. I am poor, and empty, hunted like a Partridge upon the Mountains: First Saul rose up against me; now mine own Son is in rebellion, and my soul also, O Lord! [Page 193] walks in the dark, and seeth no light, I cry, but thou hast not heard me; I am at a loss to know what thou determinest to do with me.

If I had all that my proud and potent ene­mies have, all their treasure, all their substance, all the good things of this life, all their sweet morsels, I could not be satisfied with all those husks, while I want thy favour, and the light of thy countenance. But this shall be my work; this shall be that which I will study, and look after: I have fixed mine eyes upon thy love and favour; let the men of the world look after that; let them look upon their great estates, I will behold thy face, and la­bour for the light of thy countenance, and that I may obtain it; I trust not in my own righteousness; in the righteousness of my Lord I will behold thy face. I will endeavour in thy strength to live an holy and righteous conversation; perfecting holiness in thy fear; and in all things endeavouring to live up to thy mind and will discovered to me: and for this cause, which I am (through thy providence) managing against those who have risen up against me, I will manage it righteously, with all integrity and innocency toward them who are so fierce and cru [...]l against me: And in this resolution, O Lord, in my affliction, it will be a great stay unto me, if I may but find the conunuance of thy strength inabling me to labour after the per­fecting of the renovation of thine image in my soul; and to wait for the further shinings [Page 194] out of the light of thy countenance: if I can but find thee thus appearing to my soul, I shall at present endeavour to be satisfied, knowing that it will not be long before I shall fall asleep in death, and from that sleep I shall awake in the morning of the resur­rection, and then I shall be abundantly satis­fied with thy likeness, seeing thee face to face, and rejoycing in thy presence for ever more.

The words thus opened, will afford us many Propositions; some I shall but lightly touch upon, hastening to what I intend for the subject of a fuller discourse.

First, From the tacit Antithesis, hinted in those words which our translation supplies, necessary to give you the full sense. But as for me.

What will satisfie a man of the world, will 1 Obs. not satisfie a child of God. Different natures re­quire different food. Swine will seed upon Acorns and offal. Dogs will feed upon bones, and excrements. But man feeds upon none of these. A different genius and disposition requires a different object to give it satisfaction: Gold and Silver satisfies a covetous man: Wine and strong drink satisfies a drunkard: The Philosopher despiseth and throws away these things to attend to contemplation, and the knowledge of the reasons and causes of things: The child of God is of a different nature, of a different disposition and inclination, and com­plexion from other men: he is made a par­taker of the Divine Nature; he hath a new [Page 195] name, a new will, new affections, new dis­positions given to him. Sinners indeed are of several complexions; give one wealth enough, and you satisfie him; give another objects enough for his lust; give him sensual pleasure enough, and you satisfie him: give a third honour and preferment enough, he asks no more: give the best of them enough of hu­mane learning and knowledge, and he will be content; whether he hath any portion in Christ; whether he findeth any joy and peace of conscience; whether he seeth any thing of the light of Gods countenance, yea or no. It is said of Abraham, that he gave the Sons he had by Keturah, portions, and sent them away: they were not at all concerned for the pro­mise of which Isaac was heir. Wicked men are like Esau, they will sell their birth-right for a morsel of bread. The child of God cannot be thus satisfied, as Abraham replyed upon God, asking him, What he should give Protestatus sum me sic ab eo nolle satia [...]i. Luther. him? What canst thou give me so long as I go childless? So do they say, Lord, what canst thou give me while I want thy presence? Luther protested God should not put him off with worldly affluences: he judgeth all fulness Omnis co­pia quae non est Deus meus est cgestas. Aug. cmptiness, excepting only the fulness of him who filleth all in all: the reason of this is, his spiritual ilumination, and knowledge to dis­cern things that differ; the convictions and dif­ferent apprehensions, which the holy Spirit hath wrought in his soul, which make it morally impossible to him to rest satisfied with less than an infinite God, and a portion in him. [Page 196] Oh! how thin is this number in the world how small is this generation of those who in truth seek the Lords face? where almost is the person to be found, to whom God might not give a portion in this life only, and quietly send him away without any re­pining at all? who would no [...] fall down, and even worship the Devil, for a great estate, for a little momentany pleasure, for some considerable degree of honour, or some other moveables, and transi [...]nt vanities of this life? how few are they who would look any fur­ther than to have such a portion of substance, as they might have plentifully whiles they live, and divide the rest unto their babes? Amongst all the complaints and murmurings we hear in the world, how few are they that complain for want of the presence and influ­ence of God? we hear men complain for want of estates, honours, &c. but ah! how few for want of grace? how few for want of the sense of divine love? for want of the enjoyments of God? &c.

Secondly, From those words [I will be­hold thy face in righteousness] observe,

There is no beholding of Gods face but in righ­teousness: 2 Obs. Whether it be in a way of duty, that we behold God; or whether it be in a way of comfort. We must still behold him in righteousness, in the righteousness of Christ im­puted to us. Daniel of old prayed to be heard for the Lords sake: we are commanded to ask in the Name of Christ, believing: Or, whether it be in the way of comfort. Christ [Page 197] is the only glass in which we can behold our Fathers face, and therefore we are bid to re­joyce in the Lord, and joy and peace is annexed to beliving, an act, of which Christ is the ob­ject. In the righteousness also of an holy life. With­out peace and holiness, no man shall see God, (saith the Apostle) not in glory, when this l [...]fe shall be determined, not in this life, by the reflections of faith. Not in duty God heareth not sinners: he that lifts up hands unto God, must lift up pure hands, without d [...]ub [...]ing. The very Heathens by the light of nature, could see that pure hands must be reached out to the Altars, if they expected to find the Gods upon their duties propitious. In the righteousness of an innocent and just cause. It is [...]ll appeal­ing to God in an unrighteous cause, and hopes of countenance and assistance from him in un­righteousness, are but bold presumptions, and [...]acit reproachings of his spotless purity. Hence learn how few there are who truly behold the Lords face in duty, who truly feel the warming influences of his divine love. Ah! how many cheat themselves with images and dreams? how many rise up from duty, thinking they have seen the face of God, when they have seen nothing but the refle­ctiors of their own g [...]fts, or presumptions? how many dream of beholding the face of God in the sensible consolations of his Spirit, who alas have seen nothing but the spirit of delusions, cheating their souls with false con­fidences and delusions? what do Papists talk of beholding Gods face in their own, or their [Page 198] fellow-creatures righteousness? what doth any drunkard, swearer, morally vitious and pro­phane person talk of beholding the face of God, whiles he lives a leud and unholy life and conversation! If he makes many prayers, God will not hear him; his heart is full of pro­phaneness, his hands are full of unrighteous­ness. Let no man dare to appeal to God in an unrighteous matter, to seek counsel of God, or assistance from him in unrighteous causes. The unrighteous soul can never be­hold the Lords face.

Thirdly, From Davids present resolution, confidered with respect to the present state of affliction in which he was. Observe,

It is the duty of Gods people, though Gods 3 Obs. face be not towards them, yet in righteousness to be beholding it. This was the Churches reso­lution, Isa. 8. 17. I will wait upon him who hides his face from the house of Jacob, and I will look for him, Isa. 50. 10. Who is amongst you who feareth the Lord, and obeyeth the voice of his servant; that walketh in darkness, and seeth no light, let him trust in the name of the Lord, and stay upon his God. God expecteth that his people should not desert him, because in the wisdom of his providence he is some­times pleased to hide his face from them. But I shall (I think have occasion) in my follow­ing discourse further to inlarge upon this, I therefore pass it over here, and come to what I intend to fix upon as the subject of my discourse.

Doct. It is the great duty of the people of God, although they want visions of peace: yea, thougb they should fall asleep in death, without such sensible manifestations; yet to stay their souls, and be in some degree satis­fied; if they find the Lord inabling them to watch for his likeness; and having a sure confidence, that in the resurrection they shall be abundantly satisfied with it.

The Proposition is complex, and contain­eth many within it. There is in it some things implied, others expressed.

• 1. That a child of God may sometimes walk in darkness, and not satisfied with Gods like­ness.
• 2. That it is possible he may fall asleep, and die under a dissatisfaction.
• 3. That during this his dark estate, it is his great duty to watch for the likeness of God.
• 4. That though a child of God shall fall asleep; yet he shall awake in a resurrection.
• 5. That when in that morning be doth awake, he shall be abundantly satisfied with Gods likeness.

These things are implied. Two things are expressed.

1. That under their darkness, it should much satisfie them if they find God inabling them to watch for his likeness.

2. That if they die in this dissatisfaction, yet it ought to stay their hearts, that in the [Page 200] resurrection they shall be abundantly satisfied with the likeness of God.

I shall speak something first to those Pro­positions which are but implied in the main Proposition. The first was this:

That Gods children may sometimes walk in 1 Prop. darkness, and not be satisfied with his likeness.

1. In darkness, as to their outward man, Joseph, Job, David, almost all the servants of God whom the Scripture hath canonized, had their dark hours of affliction; some of one kind, some of another. Many are the affli­ctions of the righteous, bue God delivereth them out of all.

2. In darkness, as to their inward man, there is a state of sin and ignorance, which in Scripture is compared to darkness: This they cannot walk in; they are translated out of darkness into marvelous light; they wer [...] in­deed (as others) darkened in their minds, but God hath made a glorious light to shine in upon them: But there is a darkness of the inward man, with respect to sensible mani­festations, and comfortable apprehensions of the love of God; this they may walk in, Isa. 50. 10. They may walk in the dark and see no light, Isa. 50. 10. though they be such as fear the Lord, and obey the voice of his servant. The Spouse in Cant. 3. 1. the Canticles, sought him whom her soul loved; she sought him, but she found him not. David Psal. 30. 6. was troubled when God hid his face from him.

And as it is possible that they may be un­satisfied as to the manifestations of Gods love unto them; so they may be, and often are [Page 201] as unsatisfied, as to the image and likeness of God in them. Perfection is our rule, Heb. Heb. 6. 1. 6. 1. but though the Lord hath for it up for our mark, 2 Cor. 13. 11. yet there is none of 2 Cor. 13. 11. Phil. 3. 18. us but shooteth short; even Saint Paul counted not himself to have apprehended; but forgetting what is behind, pressed forward to what is before, unto the price of the high calling. Now the child of God cannot sit down satisfied, whiles he seeth himself short of the Rule which God hath set him; and this is reason enough for his dissatisfaction in the latter sense. For the former, the reason lies here.

1. God upon the Covenant of Grace hath re­served to himself a liberty, (notwithstanding Christs satisfaction) so to chastise his people, that they might not go altogether unpunished. Some will not understand how God should punish any of his Saints for sin, and think that the asserting of it derogateth from Christs plenary satisfaction, which indeed would have something of truth in it, had not God in that Covenant reserved himself this liberty. If Psa. 89. 31, 32, 33, 34. they break my Statutes, and keep not all my Commandments; then will I visit their iniqui­ty with a rod, and their transgressions with stripes. Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my faith­fulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips. By vertue of Gods Covenant with Christ for us, their earnest salvation, and the welfare of their souls for ever is secured. Nay more, afflictions, as they are tokens of divine wrath, [Page 202] and legal demands of satisfaction to Gods Ju­stice, cannot fall upon Gods people, but he hath reserved to himself the liberty of a Fa­ther, in love and kindness to chastise his people with rods. The people of God there­fore should not think it strange, if they meet with these dark issues of divine providence; nor should any entring into the waies of God promise himself a freedom from afflictions, and trials of this nature. Christ hath secured us eternal salvation, and all necessary means and influences of grace in order to it; but he hath not totally exempted us from the rod of affliction: But this is not all. The second Proposition speaketh yet more.

The Child of God may not only live, but may 2 Prop. also die and fall asleep unsatisfied, as to the like­ness of God. This is true both as to the like­ness of God in them, and the manifestations of God unto them.

1. As to Gods Image in them; this lies in the perfection of holiness, and is so far true, that it is hard to find a child of God, whoever as to this died satisfied, what Christian on his death-bed ever said, he had faith enough, or love enough, or holiness enough? David cryes out, Although my house be not so with God. And where is the soul, that departing to eternity, sees not reason to complain that his heart hath not been so with God as it ought to have been. The best of men sinneth seven times in a day.

2. But it is true also as to the apprehensions of divine love, not being able when they die to [Page 203] say assuredly, My Beloved is mine, and I am his. What shall we say to the great example of our Lord and Saviour? It is true, he knew he was the eternal Son of God, that after his resurrection he should be glorified, with that glory which he had with his Father from all eternity; and in this respect might differ from some of his children, who dying, may want that certainty, and only die with a good hope through grace: yet in this dying hour he cryes out, My God, my God, why hast thou forsaken me? Nor can we well under­stand how he should for us die under the curse, and sensible feelings of divine wrath, unless we grant, that he died under the with­drawings of the sensible manifestations of di­vine love: and certainly the Disciple is not above his Master, nor the Servant above his Lord. Our own experience also proves it: have not we known some persons, of whom while they went in and out with us, could say, These are the anointed of the Lord; we saw them walking closely with God, fearing every sin, making conscience of every duty, serving the Lord (so far as we could judge) in spirit and truth; and this not in a fit, but constantly; yet when they came to die, their Candles went out in obscurity: We have not seen them in that triumph of faith, that fulness of joy and peace, which it may be we did expect: Not able to say with Job, In Job 19. 26. Rom. 8 38. my flesh I shall see God; nor (with Paul) I am perswaded that neither life, nor death, shall separate me from the love of God in Christ. Nor [Page 204] is there any thing in spiritual reason to hin­der it. Sensible manifestations are none of our necessaries. God hath no where promised, that they shall not fail the soul in death. Mr. Ru­therford (I remember) propounds this to be observed; Whether usually, when in the time of their life, the Saints of God have felt many reflexions of divine love, many sensible conso­lations: God hath not left them to die in the dark: And on the contrary, when any of his children, have in the time of their life, been full of fear and dejections, &c. God hath not usually in their sick and dying hours, shined upon them with visions of peace. It is not to be fixed as a standing Rule, (for the Almigh­ty is neither to be limited, nor tracked in his goings) but it may be worthy of our obser­vation.

Now this seemeth a very hard dispensa­tion: Gods people oft-times know not how to live without sensible manifestations of his love; but they are much more at loss, how to satisfie themselves to die without it. May we therefore in any degree of humility guess at some reasons of so sad a divine dispen­sation.

1. In the first place, it is enough (to a modest soul inquisitive in this particular) to say, Even so, O Father, because it pleaseth thee. God will have us to know, that the wind bloweth both where it listeth, and when it listeth; and that his Spirit is not less free. We shall not know the hour when he will visit his peoples souls; nor will he constantly come [Page 205] in at the same hour, that he might assert his own liberty to us; this may be one, and in­deed it is the great reason to be assigned of this dispensation.

2. The Lord may have a design by it to make a trial of his servants faith. It is a good faith that will long maintain a living Saint with­out sight: but it must be a strong faith which will maintain a Christian in his dying hour without it. This was the faith of Job, Though he kills me, yet I will trust in him. This is a faith which holds out to the end, and shall have the Crown of life, which God hath promised. It is the last act of faith to serve a departing soul. Love goes with the soul into another world; Faith parts with it at the gates of death; the vision of faith is then changed for the beatifical vision: What a man seeth, how doth he hope for? That faith that seeth Christ through a glass darkly, hath its eyes in death quite out: The soul comes with open face to behold the glory of God. It argues a great spirit in a souldier, to fight to his last breath: And it speaks a couragious strong faith, for a Christian to die believing: dying hope is a good hope; therefore it is given as the character of a righteous man, that he hath hope in death. And of the Hy­pocrite it is said, Where is the hope of an Hy­pocrite, when God takes away his soul? Job saith, that his hope shall be like the giving up of the Ghost. Look, as dying men fetch their breath shorter and shorter, till at last it quite fails them: so are the presumptuous hopes [Page 206] of hypocrites; the nearer they come to death; the shorter they fetch the breath of their hopes, till at last they quite fail them, and they die either stupid, or despairing. God makes a great trial of his Saints faith, when he calls them to die in the strength of it.

3. God may have a design in it to honour his Word. If we wholly lived upon sight, the Word of God would not be so precious to us; the Promises would not be so dear to us. (Though I consess it is a very suspicious comfort, which the Word brings not into our souls) but yet consolatory dispensations are the more special and extraordinary ma­nifestations of the Spirit, in a more than or­dinary improvement of the Word. Gods Word appeareth, and is made very precious to the soul, when it hangs its whole weight upon it, being not at all advantaged from sensible reflexions. I had perished (saith Psal. 119. 92. David) in my affliction, if they Word had not been my delight. What an honour there did holy David put upon the Word of God, ac­knowledging, that the whole weight of his perishing soul hung upon it, and it sustained him. Indeed there is a secret powerful in­fluence of the Holy Ghost, tcaching and in­abling the soul to lay hold upon, and to ap­ply this Word. But in faith of adhere [...]e, though the Spirit be the great Author and Fi­nisher of it, teaching and inabling the soul to lay hold upon, and to apply the Promise; yet it is by a more secret and insensible act, and the Word appeareth most in maintaining [Page 207] that. Oh! faith the soul, had it not been for such a Word, such a Promise; such a good word of God is a faithful saying, and worthy of all acceptation. In the reflex act of Faith, which giveth the soul a plerophorous evidence, or a full perswasion of its evidence in God, the work of the Spirit appeareth more extraordinary and glorious; the vertue of the Word doth not so much shew it self. Now the Lord will sometimes honour his Word in the fight of his children, letting them see that it is enough to support, bear up, and to uphold a soul, though it should never see the face of God till it come in Hea­ven, yet the Word is enough securely to car­ry it thither.

4. God in such a dispensation may have a design to teach his people, that salvation doth not depend upon sensible consolatory manifestations. Not upon the sweet application of the Pro­mises to the soul (an act wherein we have no share, it being the Lords work alone, and marvelous in our eyes) but upon the strong and steddy application of our souls to the Promise. This latter is justifying faith; the other is the faith of one already actually justi­fied. We are too prone to lay too much upon sensible comforts. Some there are who will acknowledge no other notion of faith, but a full perswasion of the love of God, and so indeed confound faith and sight, which the Apostle seemed so warily to distinguish, when he told us, We live by faith, and not by fight. And again, that hope which is seen, is [Page 208] no hope; and indeed, cut the throat of many a poor Christians comfort, who, it may be, all his life, cannot come to such a sensible evidence. Indeed the most judicious Chri­stians are prone to lay too much stress upon these consolatory manifestations, and to think all nothing if they want them. Now this is a great error which the Lord may aim at the correction of in his people by such dispensa­tions, letting the soul see there is vertue enough in his Word to bear it up through the deepest waters of affliction, without the bladders of sensible manifestations. Enough in that, and the souls application of it self to that, though until it come in Heaven, it never sees the face of God. It is believing that car­ries the soul to Heaven, i. e. an hungring and relying upon Christ, and his righteous­ness alone; not that joy and peace which is the consequent of believing, and that too in­consistent and uncertain. And indeed I do not know any one truth, that needs more rooting and confirmation in a gracious heart. The life of sense is the life of the Saint trium­phant. The life of faith is the life of the mi­litant Christian. Though God sometimes condescends in such manifestations to the in­firmities and desires of his people, and is plea­sed to give them a glimpse of glory, as the earnest penny of a future greater reward, which he intendeth them: yet these must not be lookt upon as the necessaries of a Chri­stian; but what God gives [...]s ex abundanti, a pledge of future glory. Sometimes God [Page 209] gives his children to go to Heaven in the sight of Heaven: As Stephen went to it, seeing the Heavens opened, and Christ Jesus stanidng at the right hand of God, pleading for him, and ready to receive him into the glorious man­sions provided for him: But as this is a note of singular and extraordinary favour, which God is not bound to any particular soul by promise for: so God will sometimes single out a child of his unto death, that shall go to Hea­ven without this seal, that living Christians may not run away with an erroneous appre­hension, that these influences are necessary to salvation; and upon the death of such a child of God the Lord proclaims. See here (my friends!) you of little of faith, here's a child of mine, coming alone to me without the staff of sense; trusting me upon the credit of my bare word: Here's one that hath not seen, and yet hath believed; that hath dared to take my word for Heaven. Now be not faithless, but be­lieving.

5. Lastly, I do not know but God may sometimes do it in Justice: when one who hath been made partaker of Gods distinguish­ing love, hath apostatized in his profession, or run into some degrees of looseness of life, by which Gods Name hath been dishonoured, the Lord may thus far chastize his Apostacy. I told you before, that the Covenant runs with a notwithstanding sin, as to eternal salvation; the unfaithfulness of man cannot make God unfaithful; he cannot alter the thing gone out Psal. 89. 33. of his lips: But the comforts of Gods people [Page 210] may fail, and they may (for ought I know) dy, although not despairingly, yet doubting with an a king heart, and with broken bones. Divines question whether holy David (though stiled the man after Gods own heart) ever after his fall into those two great sins of mur­ther and adultery, recovered the fulness of his comfort again. It is plain, by all his peni­tential Psalms, that he lost them, and espe­cially by that petition, Psal. 51. 12. Restore unto me the joy of thy salvation. Though the Scripture plainly evidenceth that he died strong in the faith; yet it speaketh nothing of sensible consolations. You have his last words, 2 Sam. 23. 1. These be the last words of David. You will find these words to be a part of his dying speech. Although my house be not so with God, that is, not so spotl [...]ss as the morning, when the Sun ariseth, when the Sun ariseth without clouds; yet he hath made with me an everlasting Covenant, well ordered, and sure in all things: for this is my desire and salvation, although he make it not to grow. The words speak much of Davids adherence, and strong fiducial application of his soul to the Covenant, but little of a fulness of joy and peace. I think we may determine thus much, that if David did ever recover his fulness of peace, the Scripture hath not re­corded it; that we might learn to serve the Lord with fear, and to walk before him with trembling; yet neither is this the Lords constant dealing. Peter denyed his Master, cursed and sware; yet afterward Christ [Page 211] shewed him special favour. After Christs re­surrection the Angel bid, Go tell his Disciples, and Peter, that he went before them into Ga­lilee, Mark 16. 7. Divines think those words [and Peter] are put in to assure Peter under some dejection by reason of his fall, of the Lords favour to him, notwithstanding his backshding. Peter was designed for a great service of his Master in the work of the Gospel, to which a sad and dejected spirit would not a little have discomposed him. Thus much may serve for the second Propo­sition, which I told you was no more than implied. The third follows.

While a child of God doth not behold the face 3 Prop. of God, it is his duty to watch for it. Two terms must here be opened.

1. That of beholding Gods face.

2. That of watching for it.

There is a twofold beholding of Gods face.

1. By faith in righteoussness.

2. By sense in assurance.

1. There is a beholding of God by faith. Faith in Scripture is sometimes expressed to us by the action of the mouth. He that eateth my flesh, Joh. 6. 54. and drinketh my blood (saith our Saviour) dwelleth in me, and I in him. Sometimes by the action of the hand; by receiving, and laying Joh. 1. 12. hold upon Christ, and the Covenant. To as many as received him, he gave power to be called the Heb. 6. 18. Prov. 3. 18. John 6. 35, 37. Sons of God. Sometimes by the action of the feet; Coming, so often in Scripture; Come unto me you that are weary and heavy laden: [Page 212] and he that cometh unto me, I will in no wise Isa. 50. 10. Cant. 3. 8. Psal. 37. 7. Zech. 12. 10. cast away: And so in many other texts: Sometimes by the actions of the whole man; thus it is called a staying, a leaning, a trusting, resting, committing our selves unto God. So al­so sometimes it is expressed by the action of the eye. Now by this vision of faith it is impossible that one should be a b [...]liever and not see God. Indeed the fight of this eye may possibly at sometimes be clearer and quicker than at other times; it may some­times be more full and bright, at another time more dim, and weak, and imperfect: but faith is this very visive faculty, if I may so speak, and a child of God must thus behold the face of God, though not actually, or not gradually to such a degree at one time, as at another, yet habitually it must alwaies have a power thus to behold God, though some­times it exerts it more seebly sometimes more strongly, yet more or less a gracious soul (in this sense) at all times doth behold the Lords face, even in its darkest hours, Isa. 8. 17 I will wait upon him who hid [...]s his face from the house of Jac [...]b, and I will look for him.

2. There is another Vision, which I called the Vision of Sense, which is the beholding of the Lords face, in the reflections of divine love; for this David prayes, Psal. 4. 6. Lord lift thou up the light of thy countenance upon us; and often in the Psalms, Make thy face to shine upon us. Now in this sense (as I have shewed you) it is very possible that Gods dearest children may not see his face; and this is [Page 213] that beholding the Lords face, of which the Proposition is to be understood, during the ecclipse, or want whereof, it is the duty of the child of God to watch for his likeness. So I told you here the word [...] may be, and is sometimes in Scripture translated so. By the Likeness of God; I understand (as be­fore) either his likeness in us, (which the Apostle calleth the Image of God, in know­ledge, righteousness and holiness) or Gods sensible manifestations of himself; when a be­liever wants these; when he cannot bebold the face of God, in such sweet apprehensions, it is even then his duty to watch for Gods likeness; for Gods likeness in either sense, as it signifieth both holiness and comfort. I say, to watch for it; it is a metaphorical expression, and signifies 1. Negation of sleep. 2. Industrious dil [...]gence to keep our selves in a capacity fit to receive what we desire. 3. Patient expecta­tion.

1. He who watcheth sleepeth not. It is an ordinary metaphor in holy Writ, to express death, and sinning, by sleep; the latter only is here meant. So (saith the Spouse) I sleep, but my heart waketh, 2 Thes. 5. 6. Let us not 2 Thes. 5. 6. sleep, as do others. Awake thou that sleepest, and stand up from the dead. And look as it is in sleeping; None lives, and sleepeth not. Eph. 5. 14. Some set themselves to sleep; some strive against it sometimes, yet fall asleep through hea­viness: Some by some more for in means are made to sleep. So it is as to fin; some are greater sinners, sleep more than others; but [Page 214] none liveth and sinneth not against God; but one man sinneth wilfully and presumptuously, sets himself to sin, his life is nothing e [...]e; another sets himself against sin, yet through that heaviness which is in him from original corruption, the remainder of the body of death, he often falleth asleep; and sometimes through Rom. 7. 23, 24. the methods, devices and depths of Satan, and the allurements of the world, as from so ma­ny sleepy potions given him, he falls into a sleep. Now he who watcheth in a spiritual sense, doth not sleep in the first sense, accord­ing to that of the Apostle, He that is born of God sinneth not. The child of God in his dark hours, ought to take heed of wilful sinning against God; thoug [...] he walks in the dark of a divine desertion, yet he ought to take heed of a sinful conversation; he must be able to say with David, I am become like a bottle Psal. 119. 83. in the smoak, yet do I not forget thy Statutes: And with the Church, All this is come upon us, yet have we not forgotten thee, neither have we dealt falsly in thy Covenant: Our heart is not turned back, neither have our steps de­clined Psa. 44. 17, 18, 19. from thy way, though thou hast sore broken us in the place of dragons, and cover­ed us with the shadow of death. This is the first thing implied in this metaphorical ex­pression: But this is not all.

2. There is a difference between watching, and bare waking: Watching is a voluntary indu­strious action, whereby a man striveth to keep himself awake at such a time when he is in­clined to sleep, for the heeding of something in a [Page 215] more special manner. To watch therefore in a spiritual sense, implieth, to labour, strive, and use all means and diligence, to obtain the likeness of God; not only to eschew evil, but to do good. Thus watching for Gods likeness, includeth praying hearing, performance of all holy duties, lead [...] g [...]an holy life and conversa­tion; that which the Psalmist calleth, order­ing our conversation aright, that we may see the salvation of God: And this is, as the duty of a child of God at all times; so more especial­ly, in his hours of desertion and darkness: you shall find this eminently exemplified in the Spouse, Cant. 3. 1, &c. By night on my bed I Cant. 3. 1, 2, 3. sought him whom my soul loveth; I sought him, but I found him not. I will rise now, and go about the City, in the streets, and in the broad waies, I will seek him whom my soul loveth, &c. v. 3. The watchmen that goe about the City found me, to whom I said, Saw ye him whom my soul loveth? This is a second thing. A child of God under a des [...]rtion, is not to sit still, and mourn, and be wail it self; but to be up and doing, watching unto prayer, to all 1 Pet. 4. 7. religious duties, to all parts of an holy and religious life; to be at such a time especially, much in close and diligent communion with God, for the recovery of its lost peace and comfort.

3. Lastly, The watchman is to look out for the morning, and with patience to wait for it. This is also the duty of him that walketh in spiritual darkness (I mean, the want of sen­sible consolations) My soul waiteth for the [Page 216] Lord, more than they that watch for the morn­ing; (saith holy David) Psal. 130. 6. I say, Psa. 130. 6. more than they that watch for the morning. Thus the Church, Isa 8. 17. I will wait up­on Isa. 8. 17. him that hideth his face from the house of Jacob, and I will look for him. Thus Habak­kuk, for the answer of his prayer on the be­half Hab. 2. 1, 2, 3. of the Church; I will stand upon my watch, and set me upon my Tower; I will watch to see what he will say unto me. The vision is yet for an appointed time, but in the end it shall speak, it shall not lye; though it tarry, wait for it. Thus now I have opened this duty to you, and shewn you what this is to watch for God; to watch for his likeness. Now that this is a Christians duty in his hours of dark­ness, appears,

1. From the Precept of God, obliging you to it, The will of God revealed, is that which makes a Christians duty: God hath bidden us watch and wait, and order our conversation aright.

2. From the Examples of the Children of God, recorded in Scripture, wherein they have done well; they are lights unto us, and oblige us to do likewise. Look upon Job, David, the Church of God; all those of whom you have record in holy Writ, see them in their dark hours, observe their practice, you shall find them all fearful of sinning, resolved against it, full of prayer, and other religious duties, and striving and resolving to order their conversation aright.

3. This will appear to be your duty, if [Page 217] you consider the several parts of it as means prescribed by God in order to so good and blessed an end. The promise of seeing God is made to such as order their conversation aright, Psal. 50. Psal. 27. 14. Wait upon the Lord, Psa. 50. 23. Psa. 17. 14. and he shall strengthen your heart. They that wait upon the Lord shall renew their strength, like the Eagle, Isa. 40. 31. It is made to such Isa. 40. 31. as ask, and seek, and knock. Ask, and you shall have; seek, and you shall find; knock, and it shall be opened to you.

4. Lastly, Whoso considereth God in that freedom which belongs unto him, as to the mani­festations of himself to his peoples souls; or who­so considereth his own distance from, and subjection unto God; and how little he de­serveth of any such dispensation from him, will confess that it is not equal, that we should forsake God, or abate in our zeal for, and duty to God, because he forsaketh us; and withdraw our duty from God, because he withdraweth the light of his countenance from us. God is a free agent, and as the wind bloweth where it listeth, so his Spirit moveth; and as it is free in all its motions and influ­ences, so it is most free as to consolatory mani­festations, being not of the necessaries to our eternal salvation, but such influences as God, without breach of Covenant, may in whole, or in part, for what time, and in what de­gree he pleaseth to with-hold from those most in convenant with him. To which might be added, that whatsoever the Lord hath, is the product of infinite Justice, Wisdom and Good­ness. [Page 218] God in it is just, and doth no more than he may do; he is infinitely wise, and whatsoever he doth is for wise and righteous ends; and he is infinitely good, and would not do it, were it not for his peoples good. Be­sides this, this watching against sin, unto prayer, and to other duties of an holy life, are the moral and perpetual duties of Christians, from which nothing of Gods dealing with us can exempt us: but I shall add no more to my discourse upon the third thing implied in the Doctrine. The fourth follows, which is founded upon the phrase, according to our translation of it [When I awake] that is (as I formerly opened it) when I shall awake in the resurrection, when I shall awake from the sleep of death; where is implied,

Though the Children of God shall in death fall 4 Prop. asleep, yet they shall awake in a resurrection. Death in Scripture is ordinarily expressed un­der the notion of sleep. David slept with his 1 King. 2. 10, 11, 43. Mat. 9. 24. Joh. 11. 11. Fathers; so did Solomon, Jeroboam, Rehoboam. In the New Testament, the Maid sleepeth, saith our Saviour: and again, Our friend La­zarus sleepeth. Great is the Analogy betwixt death and sleep, if I had time, or that were the business of my present discourse to shew you. Death is a sleep common to the children of God, as well as others. The Apostle to the Hebrews saith, It is appointed for all men once Heb. 9. 27. to die, and after to come to Judgement. Your Fathers, where are they? And do the Prophets live for ever? Zech. 1. 5. Who is he that lives, Zech. 1. 5. Psal. 87. 48. and shall not see death? For (saith the wise [Page 219] man) in Eccles. 7. 2. Death is the end of all, Eccles. 7. 2. and the living shall lay it to heart. The wise man dieth as the fool, Eccles. 2. 16. This ceasing of godly men, and failing of the faithful, put David to his Help Lord, Psal. 12. 1. and made the Prophet of old complain, that no man would consid [...]r it. The Apostle asserts it, and also gives the reason of it, Rom. 8. 10. And if Christ be in you, the body is dead be­cause of sin. I take the words to have an Analogy in them, and the sense to be, The body shall die because of sin.

But although the great curse so far falls up­on the best of men, who are made alive by the second Adam, although the decree of Hea­ven touching them as well as others, and their house of clay be such as must be dis­solved as well as others, and they must under­go the common fate of flesh and blood, and having been wearied with the labours of this life, it is but reasonable they should a while rest in their beds in the grave; yet they shall not be like those mentioned by the Prophet, who shall sleep a perpetual sleep. Though they Jer. 51. 39. sleep, they shall awake; though they fall, they shall arise, therefore their enemy death hath no cause to triumph over them. Our friend Lazarus sleeps; but I go (saith Christ) Joh. 11. 11. 23, 24. that I may awake him out of sleep. Thy Bro­ther shall rise again, saith Christ to Martha; she assents to it; I know that he shall rise again at the resurrection in the last day. As death is called a sleep; so the resurrection from the dead, is called an awaking out of sleep. Thus [Page 220] in Daniel, Many that sleep in the dust shall awake, Dan. 12. 2. Awake and sing you that dwell in the dust (saith the Apostle.) That there shall be a resurrection, is an article of our faith, and so momentous aone, that it is one of the pillars upon which Religion stands. If the dead rise not, then is not Christ risen (saith the Apostle) and if Christ be not risen, then is our preaching in vain, and your faith is also in vain; and the Apostles are found false 1 Cor. 15. 13, 14, 15, 16, 17. witnesses for God, because they have testified of God that he hath raised up Christ, whom he raised not up if the dead rise not. And if Christ be not risen, your faith is yet in vain, you are dead in your sins, and they also who are fallen asleep in Christ are perished. By this, and a far greater plenty of arguments, the Apostle confirms a necessity of a Resurrection. It is true, the Resurrection belongs to wicked men, as well as to the children of God; they also shall rise, they shall come to judgement; but the resurrection shall be so much to the damage and detriment of sinners, that we shall find (in Scripture) the Resurrection men­tioned, as if it were the special priviledge of Gods people, Phil. 3. 11. If by any means I Phil. 3. 11. might attain to the resurrection of the dead: they are called the children of the resurrection, Luke 20. 36. But I shall forbear any further Luk. 20. 36. discourse upon this Proposition, remembring that I am in a Congregation of Christians, of whose Religion this is one of the fundamen­tal Doctrines, Heb. 6. 2. I come to the last of Heb. 6. 2. these Propositions I told you were implied, viz

That in the Resurrection, Believers shall be Prop. 5. satisfied with the Lords likeness. By the likeness of God here, I mean the beatifical vision; the manifestation of God to his Saints in Hea­ven, when they shall be satisfied with seeing him as he is, and beholding him face to face.

I observed before to you, the emphasis of the term satisfied; I told you that it implieth two things.

1. They shall be filled.

2. They shall be so filled, that themselves shall judge they have enough. A man may be filled, and not satisfied: the glutton may be filled with meat; the drunkard with wine and strong drink, yet neither of them satisfied: the voluptuous man may have a fulness of pleasure, and yet not be satisfied: the cove­tous man is filled with silver, yet not satis­fied. The wise man saith, There are four things that say not, it is enough; and there are three things that are never satisfied. Many more might be added; the ambitious man is never satisfied with honour; the covetous man is never satisfied with gold and silver; the vo­luptuous man is never satisfied with pleasure, and the objects of his lust. No sinner saies, he hath of sin enough: No Saint saith, he hath enough of grace; but especially as to all creature comforts, this is a vanity which or­dinarily doth attend them; they fill, but do not satisfie, but are like the grass upon the house top, which is got with a great d [...]l of danger and difficulty; and with which [Page 222] the mower filleth not his arm; nor be that ga­thereth sheaves his bosom.

The child of God, while he lives here, is ordinarily not satisfied with grace; he knows in part, and he prophecieth in part; he is not holy enough; he cannot so perfect holi­ness as he desireth; nor (ordinarily) hath he those clear and constant incomes of divine love, and visions of peace, as he wisheth for: But in the Resurrection he shall be filled; he shall be satisfied.

1. He shall be plenteously filled.

2. He shall be perfectly filled.

1. He shall be plenteo [...]sly filled: Here we are fed with morsels, as we are able to digest, and accordingly as our wise Father seeth best for us, as the Israelites were fed with Manna; when we shall come in the heavenly Canaan [...] we shall be fed with milk and hony, and with a flow of it.

2. Secondly, He shall be perfectly filled. When our corruptible shall have put on incor­ruption, and our mortal shall have put on im­mortality, we shall yet be but finite Beings, and shall not be capacious enough to receive the fulness of divine light and glory. The Schoolmen, though they agree the immediate passage of the soul to God, when it departeth from the body, yet will not allow it to be perfectly blessed before the Resurrection, be­cause they say, there will remain in the soul in its state of separation, a desire to a second union; and while one desire of the soul re­maineth unsatisfied, there cannot be a per­fection [Page 223] of blessedness; but in that day that which is in part shall be done away, that which is perfect being come.

1. The whole man shall then be satisfied with the likeness of God. Here the soul sometimes beholdeth God by spiritual con­templation, by the vision of faith, by spiritual reflection, (when God is pleased so far to in­dulge his child) but here the eye of the body sees nothing of him, in the resurrection we shall see him with these eyes in our flesh, saith Job. After the dissolution of our bodies, the soul indeed shall with open face behold the glory of God, but our bodies shall be rotting and putrifying in the graves; but in the resur­rection, the whole man, both soul and body, shall see God, and be happy in the enjoyment of him to all eternity. In our flesh we shall see him.

2. Secondly, The degrees of satisfaction we shall have there, are infinitely above what the souls of Gods people enjoy here: Here we see, but it is as in a glass darkly; there we shall see face to face: here if at any time God un­covereth his comfortable face to us, yet we can but see him according to our present ca­pacity; but in that day the capacity of the soul will be inlarged, and the soul to its utmost in­larged capacity, shall be filled with the enjoy­ment of God: Here we see him by the eye of faith, sitting upon his Throne of Grace, and that fight is full of glory; there we shall see him by the eye of sense upon his Throne of Glory; that sight will be infinitely more [Page 224] glorious and beatifical. Here the child of God sometimes seeth God; and though no­thing be wanting, ex parte objecti, to make him perfectly happy in that vision, God be­ing an unchangeable fulness; yet much is wanting ex parte subjecti, our capacities not being able to receive in much of so glorious a light; there is a deficiency in our sight, and such a vastness of glory in the object, that we can but comprehend a little of it. In short, the soul in that day shall be so filled with the likeness of God, that it will be im­possible for it to receive any further additions. Yet to obviate the mistakes of some, who know not what they say. As in this life, the measure of the fulness of the stature of Christ, is but our mark, not the attainment of any soul; none so pure, so holy, so righteous as Christ: so in that life which is to come, none shall be so glorious as Christ. The chil­dren of God shall, like Joseph, ride in the second Chariot; but Christ (who is the ex­press Image of his Fathers person) shall be greater in this Throne of Glory, than any of Gods people can be; he is of his Fathers Es­sence; the brightness of his Glory; the Word; his Fathers express Image, who so asserts an equality of the Saint, either in grace or glo­ry, to the only begotten Son of God, cannot avoid a double blasphemy. The exalting a finite Being to the dignity of an infinite Sub­sistence; or the degrading the Creatour, and equalizing him with a creature. But this is a digression. Certain it is, that the children of [Page 225] God in the resurrection shall be filled with the likeness of God, though they shall not have so much of it as the only begotten Son of God. The proof of this is evident from those many phrases in Scripture: We shall see him as he is, face to face; we shall be like him; in which I have before instanced.

I have now shortly opened those five Pro­pofitions, which I told you were implied in the Proposition; I come now to what is ex­pressed. Here are two grounds of some sa­tisfaction, from Davids example, (according to the various sense of the word ( [...]) for a child of God living under such a dark dispensation; yea if God should call them to die under it.

1. They should be satisfied in watching for Gods likeness.

2. This should satisfie them, that they shall in the resurrection awake, and then they shall be satisfied with the likeness of God. Let me shortly discourse the reasonableness of both these. First, I say, Though a Christian should in his life time walk without the sense of divine love; yet he ought to be satisfied in case he findeth God inabling him to resist sin, and to hope in him, and by faith and patience to wait for him, and to order his conversation aright before him; or in short, to watch for him, when he or she doth not see him: Yea if God should call him to die without those sensible comforts which others have, and he possibly thirsteth after.

I must first open to you how, and how [Page 226] far forth he ought to be satisfied, and then give you some reasons for it.

Methinks I hear a child of God thus re­plying upon me, Ah Sir, is this possible, that a Christian should be satisfied without the sense of Gods love? a child that tenderly loves his Parent, satisfied under his frown? a wife un­der jealousies of her husbands love? Are these things possible? Can a soul be satisfied so long as it is crying out, where is my God become? Can a soul awakened to a sense of eternity be satisfied, to leave the earth, and go it knows not whither? This is an hard chapter, an hard saying, who can hear it?

1. I answer, when I say a Christian should be satisfied, my meaning is, not that he should be so contented with such a dispensation, as not to desire an alteration of it. This is in­deed plainly impossible, that a Christian awakened to consider what the love of God to the soul is worth, should live without de­sires of the manifestations of it to him; they may be thus satisfied, that never felt any thing of Gods wrath, nor were ever warmed with any beams of his special favour; but he that hath ever lived under any feeling of the wrath of God; or that hath ever been per­swaded of the love of God, or felt any thing of the warm influences of it, can never be in this sense satisfied; he must pant, and breath, and thirst after Gods manifestations of himself to his soul, and use all possible means for the obtaining of it.

2. But as there is a Satisfaction of com­placence [Page 227] and delight, exclusive of any motions, any indeavours, any desires for an alteration: so there is a Satisfaction of content, in oppo­sition to murmuring, repining, distrust and un­belief; and in this sense he ought to be satis­fied, that is,

1. Not to murmure and repine against God, as not just, or wise, or good.

2. Not to distrust God; not to give over waiting upon him, crying to him, doing his duty, not to despond and cast away his hope in God as to his eternal salvation, for want of these sensible manifestations, he ought to be so far satisfied, as to be thankful for such influences of grace as he hath, and with a meek and quiet spirit, to commit himself to the good will and pleasure of God; to trust in the Name of the Lord, and to stay up­on his God; to continue waiting upon God, and praying, and ordering his conversation so aright, that he may see the Lords solvation. Thus far satisfied a Christian under these circum­stances ought to be.

1. First, Because he hath what may reasonably give him satisfaction, notwithstanding his want of such more sensible and comfortable reflections. If you ask me what that is, I answer, that which the Apostle calleth A sure word of pro­mise; a word which shall not pass away, though Heaven and Earth pass away. Gods word of promise is security enough for our salvation, without the broad-seal of assu­rance: This is sure to all the seed, Rom. 4. 16. Rom. 4. 16. Hence the Apostle calleth Hope, an anchor of [Page 228] of the soul, sure and stedfast. The certainty of Heb. 6. 19. the anchor depends upon the ground where it is cast. The certainty of hope depends upon the infallibility of the Word. Now the pro­mise is not made to them that see by the vi­sion of sense, but to them that believe; to them who behold God by the stedfast eye of faith. To him that believeth, Joh. 3. 18, 36. John 3. 18, 36. He that believeth on the Son, hath everlasting life. And again, He is not condemned: And to him that ordereth his conversation aright, I Psa. 50. 23. will shew the salvation of God: And often, to him that waiteth for God. What are we, that the bare word of the Lord should not satisfie us? It is a quaint notion I have somewhere met with, that God the Father had nothing but Christs word in security for all the souls, whom he took up into Heaven from Adam, until Christ had died. No price was paid for them; only Christ had given his word to his Father, that in the fulness of time he would come, and would die for them; upon this security he took them all into Heaven. Hath the word of Christ been taken for the salvation of so many thousand souls (Christian!) and dost thou think it hard to take it for the salvation of thy single soul? Ah! will a Christian say, God forbid I should not take his word; but I do not know that word was made to me? nor that I have any share in it? I answer, thou knowest it is made to them that believe; to them that order their conversation aright; to them that love God; to them that wait on [Page 229] him; that thirst after him. Canst not thou say thou believest? or if that be not so clear to thee, canst thou not say, thou lovest God, that that thou thirstest after him, that thou art afraid to sin against him? I must confess, if thou beest able to satisfie thy self in none of these, thy case is hard: but if thou canst see any thing of these, though thou dost want such a satisfaction from sensible reflections as thou desirest, yet thou hast a sure word of pro­mise, which can never fall thee; and there­fore, though thou mayest breath, and thirst after the sensible consolations of God; yet if God in his wisdom thinks fit to deny thee them, thou oughtest to be so far satisfied, as to be thankful, not to repine, not to mur­mure, but meekly to commit thy self to God, and quietly to wait upon him, even whiles he h [...]des his face from thy sad soul. This is the first reason.

2. Again, They ought to be satisfied, be­cause it is the will of God. It is Gods will they should want these comfortable reflections; and it is Gods will, that under the want of them, they should not repine, but trust in the Name of the Lord, and stay themselves upon their God, Isa. 50. 10. that they should wait Isa. 50. 10. Isa. 8. 17. upon him that hideth his face from the house of Jacob, and look for him, Isa. 8. 17. Such is the wisdom, justice and goodness of God in all his dispensations, (of which we ought to be assured) that it should stop every mouth, and make all flesh silent before him. The conside­ration Lev. 10. 3. of the will of God, hath continually [Page 230] satisfied the people of God, under all his se­verer Psal. 39. 3. dispensations towards them. This silenced Aaron, when he had lost his two eldest Sons, in the entry of their sacerdotical office, though they were sadly cut off in their iniquity. This made David hold his peace; 1 Sam. 3. 18. he considered that it was the Lords doing, to try his patience. This silenced old Eli, under that dreadful denunciation against his whole family; It is the Lord (saith he) let him do 2 King. 20. 19. what seemeth to him good. This silenced He­zekiah, when he heard that his posterity should be rooted out, and carried captives into Babylon. This satisfied the Disciples, Act. 21. 14. when they heard they should see their be­loved Pauls face no more, they said, The will of the Lord be done. And this ought to silence every soul that hath learned to resign up his will to the divine will, and to say, Thy will be done in Earth as it is in Heaven.

3. Thirdly, If we consider it wistly, we shall find all imaginable reason concurring to quiet the soul under such dispensations. This may be reduced to two heads.

1. God in such dispensations doth the soul no wrong.

2. God under such dispensations yet is exceed­ing good to his people.

1. First, I say, God in such dispensations doth the soul no wrong. Reason will tell us, we cannot justly complain where no injury is done us. Why (saith the Church in the La­mentations) should a living man complain, a Iam. 3. man for the punishment of his sin? A man, a [Page 231] living man, a man punished for his sin, hath no reason to complain. In thy darkest hours, thou art yet a living man, and but punished for thy sin. This is that which the housholder in the Parable objected to the murmuring la­bourer; Friend! (saith he) I do thee no wrong; didst not thou agree with me for a penny? Mat. 20. 23. take therefore what is thy own, and go thy way; is it not lawful for me to do with my own what I please? Three things are there said to satisfie the labourer.

1. He did him no wrong; therefore he had no cause to complain.

2. He had agreed with him for a penny; that was all was his own.

3. He might do with his own what he pleased.

All these things (Christian!) are appli­cable unto thee. Doth the Lord hide his face from thee? doth he deny thee the light of his countenance, and only inable thee by faith to devolve thy soul upon him, and pa­tiently to wait for him? is this all he will please to grant thee? I say first, God in these dispensations doth thee no wrong; what hast thou earned? Canst thou challenge these sensible manifestations at Gods hand as due to thee in point of justice? if whatsoever in­fluences thou receivest from God, must be acknowledged influences of grace, not debts, much more these; God therefore in denying them to thee, in with-holding them from thee, does thee no wrong at all; if he should resresh thee with them, it were superabound­ing [Page 232] grace; but if he denies them to thee, he doth thee no injury. Again, May not God do what he pleaseth with his own? May man do do it! and is God less free? are not these sensible manifestations, the gales of his Spirit? and shall not that like the wind, blow where it pleaseth? are they not his sealings? and shall not he set his seal where he ple [...]seth? especially when in one sense he hath sealed thee to the day of redemption; as I shall shew thee more by and by. Further yet, when thou acceptedst of the Covenant of Grace offered to thee, did not God agree with thee for a penny? Is not this the Lords Cove­nant, Believe and be saved? This indeed the Lord hath said, That whosoever cometh un­to him, he will in no wise cast away. But hath he any where said, That whosoever by faith cometh unto him, shall walk in the uninterrupted light of his countenance? If thou couldest not challenge these comfortable manifestations as thy earnings; yet if thou couldest challenge them as debts from God upon compact, thou mightest indeed com­plain of wrong done unto thee in the want of them; but there is no such thing: pro­mises indeed there are of such kind of mer­cies; as there is of outward prosperity, health, riches, &c. to be understood with a reservation to Gods wisdom, so far as he sees good for thy salvation, and for his own glo­ry. But thou wilt say to me, this is a poor ground of satisfaction, if I were now going down into the bottomless pit, God did me no wrong.

[Page 233]2. Secondly, Therefore (I say) God under such dark d [...]spensations, is yet exceeding good and gracious to thee; if thou findest him but in­abling thee to behold his face in righteousness, and to watch for his likeness; to believe and to live an holy life and conversation. David in Psal. 73. relates under what a great tempta­tion Psal. 73. 1. he was, by reason of his own afflicted state, and the prosperity of wicked men, he begins the Psalm, Truly God is good to Israel, even to such as are of a clean heart. Thou art under a great temptation (possibly) by reason of that darkness, in which it pleaseth God to keep thee, as to sensible evidences, yet I will shew thee thou hast reason to say, Truly God is good to me. I will open this in a few particulars.

1. Thou hast the hope of glory. All thy ex­ercises of grace, thy looking up to God; thy waiting for him; thy fear of offending God; thy trouble when thou hast offended him; thy love, jealousies; thy waiting for God; all thy exercises of grace, are branches spring­ing from that root; and indeed the child of God cannot be without hope. These all speak thy union with Christ, without whom thou couldest do none of these things: Now where Christ is, there must be the hopes of glory. Christ in you the hope of glory (saith Col. 1. 27. the Apostle) It was a portion of Scripture, which often refreshed the soul of this excel­lent Lady (whose funerals we are celebrating) if I remember right, I have heard her say, it was the first piece of Scripture which God [Page 234] sealed to her soul: I am sure it was what often refreshed her in her latter daies, and to her very last hour; it was as the sword of Go­liah, None to it, both for the repelling of temptations, and the refreshing of her faint­ing soul.

2. Secondly, By hope (saith the Apostle) we Rom. 8. 24. are saved. Now saith the same Apostle, Hope that is seen, is no hope; for what a man seeth, why doth he yet hope for. The hope of a child of God hath this character, it maketh not ashamed. David saith no more, but that his Rom. 5. 5. flesh should rest in hope, Psal. 16. 9. And the wise man saith no more, but The Righteous Pro. 14. 32. hath hope in his death. It is not alwaies true, that the righteous man hath assurance in his death; but he hath hope in his death, an hope that maketh not ashamed in his death, and so standeth distinguished from the Hypocrite, of whom Job saith, Where is the hope of the Hy­pocrite, when God takes away his soul?

3. This hope (Thirdly) is enough to give the soul joy. Hence you read of the rejoycing of hope, which may be kept firm to the end; Heb. 3. 6. it is not so with ordinary hope. Solomon saith, Hope deferred makes the heart sick: But it is so with this good hope through grace, be­cause of the certainty that attends it; the cer­tainty of the word of promise upon which it leaneth.

4. Fourthly, Observe what the Apostle saith of this hope, Heb. 6. 18, 19, 20. That by two Heb. 6. 18, 19, 20. immutable things, in which it was impossible for God to lye, we might have a strong consolation, [Page 235] who have fled for refuge to lay hold upon the hope before us; which hope we have as an anchor of the soul, sure and stedfast; and which entreth into that within the vail, whither the fore­runner is for us entred, even Jesus, who is a Priest for ever after the order of Melchisedeck. The two immutable things, are Gods Word, and his Oath: His word of promise that is im­mutable; Heaven and Earth shall pass away, before a tittle shall pass from it. His Oath, in that God hath condescended to our infirmity, that we might hope stedfastly. O nos foelices (saith Tertullian) quorum gratiâ Deus jurat. O infideles, si juranti non credamus! These two are the grounds of our hope; and the Apostle judgeth them sufficient for an anchor for our souls, both sure, and stedfast; yea not only so, but to raise a strong consolation to those who fly to it for refuge, and why? because it is entred within the vail; it is fastened in Hea­ven: it is not like an anchor fallen in a sandy soil, it is entred within the vail; and if you would know how Heaven comes to be so sure a soil for a poor Christians hope, the Apostle tells you, that our forerunner Christ Jesus is entred there, and that in the quality of a Priest, an eternal Priest, not after the order of Aaron, who was daily to offer gifts and sacrifices for sin, but after the order of Melchisedeck. Christ hath died for our sins, and risen again for our justification: he hath said, that whosoever believeth in him shall not be condemned: he hath made this Covenant with every Believer, and is now entred into [Page 236] Heaven, in the quality of a Priest, an eternal Priest, who stands alwaies before his Fathers Throne, presenting his own mediatory per­formances and merits unto his Father; the soul believeth in him, then raiseth an hope of salvation, though it wants sensible evidences; and this hope is sufficient to give unto the soul a strong consolation, having fled to Christ for refuge; however, to be an anchor to the soul, and that both sure and stedfast, which therefore should stay it.

5. Fifthly, Faith, and strong Faith, is surely enough to carry a soul to Heaven; though it wants sensible evidences, if it be not, what becomes of the Covenant of Grace? what became of all the promises, repetitions, and branches of that Covenant? but a child of God may have faith, and strong faith, and yet want sensible consolation. I say, a Christian may have faith; I do not mean only a faith of assent, which the Devils may have: (Saint James saith) they believe and tremble (they doubtless do agree to the Propositions of truth in the Scripture) but I mean that faith which the Apostle calls, The faith of Gods Elect; Justifying faith. It was indeed an un­wary description, which some ancient Divines gave of justifying faith, calling it a full per­swasion of the Love of God; and it may be much occasioned by the heat of their opposi­tion to the jejune faith of Papists, who would make justifying faith to be assent to the Propo­sition of the Word; it is likely their so describing justifying faith, gave too much advantage to [Page 237] the Antinomian notion, who to this day, will understand nothing of faith under ple­rophory, or full perswasion; but undoubtedly the act of justifying faith lyes lower, in re­ceiving Christ, believing in him, relying upon him, committing our selves unto him, &c. Nor can the other be the act of faith that justifi­eth, being not to be found, but in souls that are justified. For how can any soul whom God doth not love in Jesus Christ, be fully (and justly) perswaded of his love? Now the Lord loveth the righteous: until the soul be made righteous, through the imputed righteous­ness of Christ, it can be no object of divine love. That soul who hath opened his Will (through divine grace) to receive and em­brace Christ as tendered in the Gospel, that is perswaded to rest, hang, trust, rely, com­mit its self to him, and him alone for salva­tion, that soul truly believeth. Now this the soul doth that watcheth for Gods like­ness, though it want sensible comforts.

Nay, this faith is strong faith. It is the note of a late eminent servant of God, that faith is so much the stronger, by how much the fewer externals it needs to support it. It was said of Abraham, that he was strong in the Rom. 4. 18, 19, 20, 21. faith, giving glory to God. Wherein did the strength of Abrahams faith appear? v. 18. He staggered not at the promise; he against hope believed in hope; he had nothing of sense to help his faith; his faith stood meerly upon the strength of the word; he had a word of promise, and he staggered not at the promise: [Page 238] he was so far from having any help to his faith, from sense that he had all the discou­ragement and hinderance imaginable, the matter to be believed was, that God would give him a Son; for this he had the word of God. Thou shalt have a Son, saith God: his wife was past child-bearing; her womb was dead, insomuch that she laughed, when she Gen. 18. 12. heard the promise, and said, Shall I of a sure­ty bear a child, who am old? Abraham himself was beyond the age in which (ordinarily) children are begot; he was an hundred years old. But though he had no incouragement, but all imaginable discouragement from sense, both on his own, and on his wives part, yet (saith the Apostle) he distrusted not; he stag­gered not at the promise through unbelief. Thus he was strong in faith; and thus he gave glory to God, saith the Apostle, giving him the honour of his power, of his truth and faith­fulness, &c. and this faith was imputed to him for righteousness, v. 21, 22. Now if the weakest faith (being true) be sufficient to carry the soul to Heaven, much more shall a strong faith: such a faith as that of Abraham, the Father of the faithful do it.

6. Lastly, Will it not satisfie thee (Chri­stian!) to tell thee thou art blessed? I have a good warrant to do that, Joh. 20. 19. (They are the words of our Saviour) to Thomas, Thou hast seen (saith our Lord) therefore thou hast believed: blessed are they that have not seen, and yet believed. You are (even out of Christs mouth) more blessed believing, [Page 239] when you do not see, than those are who see, and therefore believe. But I shall enlarge no more upon this first ground of satisfaction for Christians walking in the dark, and seeing no light. I proceed to the second from the word considered, as it signifies to awake.

2. It ought to satisfie Christians walking in the dark, as to sensible consolations, to consider that when in the resurrection they shall awake, they shall be satisfied with the likeness of God. There is nothing more needful for the expli­cation of the Proposition, than I have already said in the opening of some or other of the Propositions. In short, the substance of what I intend, is this, that if it so pleaseth God, that any child of his should not only spend a great part of his life, without any sensible comforts, any witnessings of the Spirit to his spirit: Nay, if the Lord should call him to die without such sensible evidences, yet he ought not to repine, or murmure against God; but to be silent before him, and trust in him, chearfully considering, that though he dieth, he shall rise again from the dead, and in the resurrection he shall be fully, and abundantly satisfied with Gods full and glorious manife­stations of himself unto him, when he shall be blessed in the full and glorious enjoyment of God to all eternity.

1. This is that which God hath agreed with us for; this is the penny for which he hath contracted. But of this I spake before.

2. This is infinitely more than any child of God hath merited, or can merit at Gods hand. [Page 240] It will be a great piece of the work of the Saints in Heaven, to admire that rich and in­finite grace, which hath brought them thi­ther. Yea, though we should never see Gods face till we come in Heaven; yet we shall see free grace magnified in bringing us thither at last.

3. Lastly, The satisfaction which the soul shall meet with when it comes in Heaven, will be infinitely more than will make us amends for all the dissatisfactions all the hours of sadness and darkness we have met with in this life: and infinitely more than will recompence us for all our faith and hope, all our watchings and waitings for and upon God. For our duties, we value them above the Scripture rate, if we count them better than menstrous cloths, and filthy raggs, or reckon that they deserve any thing at the hand of God other than wrath, and shame, and confusion of faith. And (saith the Apostle, Rom. 8. 18. Rom. 8. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Every one of you would easily determine this, were I able to shew you but a little of those things, which eye hath not seen; nor hath ear heard; nor can 2 Cor. 13. 12. 1 Thes. 1. 17. 1 Joh. 3. 2. it enter into the heart of man to conceive. To open to you what it is to be ever with the Lord, to see him face to face, to see him as be is, to be like the Angels in Heaven, to have our bo­dies made like unto his glorious body, and our corruptible to put on incorruption. I say, were I able to open these, and other expressions, [Page 241] by which it hath pleased the Holy Ghost in Scripture to express the state of the children of God in glory, you would easily agree this with me, that the joyes and satisfaction in the likeness of God, which shall in Heaven be manifested to the souls of Gods people, shall abundantly recompence them, for all their hours of darkness. I have now done with the Explication of the Doctrine: I come to the Application, in which I shall be the shorter, because it hath been wholly practical almost.

Ʋse 1. In the first place, what we have heard, may inform us much concerning the Lot and Duty of Gods dearest servants. As to their Lot,

1. They may (in this life) be tempted, per­secuted by men, deserted by God, very much unsatisfied as to the Lords likeness, both in respect of holiness and comfort: we are not by an interest in Christ priviledged from trials; we may have troubles without, and fears from within. By our turning into the waies of God, we make the world our enemy; by de­serting it, we inrage the Devil to a further enmity; indeed we engage God to be our Father, but he is a wise Father, who though he alwaies loves, yet sometimes in prudence he frowns upon a child. But here we must distinguish betwixt a seeming desertion, and a real desertion; betwixt a total, and a par­tial desertion; betwixt a desertion as to the necessary influences of grace, and as to the [Page 242] less necessary influences of it; betwixt a deser­tion for a time, and for ever: God cannot cast on his people for ever; he cannot totally desert them; he cannot withdraw the neces­sary influences of grace; the union betwixt Christ and the soul cannot be dissolved; there can be no intercession of the state of Justifica­tion; no total separation of the Spirit from the soul, when once it hath taken up an habitation in it, but as to some influences of grace, not so necessary to salvation, as to consolatory manifestations, as to degrees of quickening and strengthening influences: God may forsake his Saints, and to such a degree, that the soul may to it self seem ut­terly forsaken.

2. Secondly, You have heard that it is not repugnant to the justice and goodness of God, to suffer his child to fall asleep in death, without a satisfaction with Gods likeness, without such sensible comforts as others may have. Light is sown for the righteous; joy for the upright in [...] 1. heart: But it is like seed sown into the earth, which comes up sometimes sooner, some­times later; sometimes not till they come in Heaven, sometimes soon after conversion; sometimes they walk all their life time much in the light of the Lords countenance; some­times they have an April day, with vicissitudes of light and darkness, gleams and showers: sometimes God appears to their souls in the very hour of death; they have been in darkness before, and then they cry out, (as the Martyr to his Brother Austin) He is [Page 243] come, he is come. Sometimes again, the light of this life, goes out in obscurity to them, and they go out of this world weep­ing, yet carrying with them the precious seed of Faith and Love, they shall return in the resurrection rejoycing, and bring their sheaves with them. This may serve to regulate our expectations, that they rise not too high for dispensations not absolutely neces­sary to salvation, and to direct our charity, that we may not entertain uncharitable thoughts, nor pass uncharitable censures up­on those whom we have seen in this life strictly walking with God, yet not dying with sensible comforts.

3. Thirdly, The Children of God (as well as others) shall fall asleep: Indeed their death is but a sleep, and it shall not be a perpetual sleep. Death shall taste of them, but it shall not feed upon them. Lazarus sleepeth (saith our Saviour) but I go to awake them. The children of God shall all sleep; but the Lord will come to awake them; the last trump shall sound, and those who are dead in the graves, shall awake, and shall arise; they shall hear the voice of the Son of God, and live; their flesh shall rest, but it shall rest in hope. The wicked also shall sleep, and their bodies shall rest, but in no hope of a better state in the re­surrection; it were well for them, if they might indeed sleep a perpetual sleep, and wake no more. Thus far you have been informed [Page 244] of the Lot of Gods people, and further of their great priviledge, when they awake in the resurrection, to be fully and abundant­ly satisfied with the Lords likeness. But in order to their priviledge, you have also been informed of their duty.

1 Branch. At all times to keep on behold­ing the Lords face in righteousness; in the righteousness of Jesus Christ, in the righte­ousness of an holy and innocent life and conversation; to keep a conscience void of of­fence both towards God, and towards man; to be continually labouring to perfect holi­ness in the fear of the Lord; to be much in prayer, much in the exercise of faith, hope, patience.

2. Especially are they to take care that in their hours of darkness, they be not wanting to this duty. And further, doing this, they ought so far to be satisfied, as not to mur­mure, not to repine, not to think God deals hardly with them; but to be thank­ful, rejoycing themselves in this confidence, that when they shall awake in the resur­rection, they shall have what their heart could wish; they shall be abundantly satis­fied with the Lords likeness. Thus far what you have heard serveth you for In­struction.

Ʋse. 2. Secondly, What you have heard may reflect with some check and reproof, to [Page 245] many poor souls who truly fear God, yet are not come up in this thing to their duty. How many do we meet with in the course of our Ministry, who, though Christ be in them, the hopes of glory; though they cannot de­ny what God hath done for their souls; their souls tell them; they have put their trust in God, and committed themselves to the arm of everlasting righteousness; they dare not knowingly offend God, but make it their business, and herein exercise them­selves to keep a conscience void of offence, both towards God and man; yet because possibly at present they have not those sen­sible reflections, which others have and they desire, they cannot be satisfied, but are ready to complain, and murmure; and like a teachy child, to throw away, and despise all they have, because they cannot obtain this which they so passionately de­sire; they can see no ground of hope, they are perswaded, that at last they shall go to Hell, and one day perish with all their pro­fession; they can find no witnessings, no seal­ings of Gods Spirit. How often do we hear these, and such like sad expressions from them? But Christians, I beseech you consider,

1. What God said to Jonah, Do you well to be angry? do you well to repine and murmure? David Psal. 25. 3. prayes they might be ashamed who are transgressours without a cause: Are you not transgressours [Page 246] without a cause? hath not God given you more than you have earned? hath he not given you the penny you contracted with him for? why are you angry then? why discontented? why lift you up your voice against Heaven?

2. Again, How many thousands are there in the world, who have (as creatures) as much claim to God as you, for whom the Lord hath not done so much for as he hath done for you: He hath given them portions in this life, and hath sent them away; they have pleasure, riches, honours, &c. but no faith, no hope, nothing of grace, no interest in Christ; they are dead in trespasses and sins, perishing to all eternity: You only want a spiritual banquet; the most want spiritual bread, yet creatures under the same natu­ral capacity that you are.

3. Though in one sense you be not sealed; yet in another sense you are sealed. You read in Scripture of the sealing of the Spi­rit, Ephes. 1. 13. chap. 4. 30. 2 Cor. 1. 22. Eph. 1. 13. 4. 30. 2 Cor. 1. 22. We usually interpret those texts of Assu­rance, because seals are used for confirma­tion: But possibly there is another sense as agreeable to the mind of the Holy Ghost. A seal (you know) leaveth the signature or impression of it upon the wax; the wax hath the image of the seal upon it. The Lords renewing and stamping his Image upon the soul, is a sealing of it to the day of Adoption. There is a seal of Regeneration [Page 247] and Sanctification, as well as a seal of As­surance; and though the latter sealing be infinitely sweet, and pleasant to the soul; yet the former is that which fitteth us for the Kingdom of Heaven; Without holiness no man can see God. Is there not as much (think you) of the operation of the Spirit seen in sanctifying, quickening, strengthening a soul, as in comforting it, and assuring it of salvation? Is it our great mistake that we will look upon nothing as the fruit of the Spirit, but joy and peace; certainly the renewing and sanctifying of the soul is as much the operation of the Spirit; and the strengthening and quickening of the soul, in the performance of duty, or in the re­sistance of corruption, is as much the fruit of the Spirit in the soul, as comforting and re­freshing the soul is.

4. If God hath thus far inabled you, viz. to behold his face in righteousness, and to watch for his likeness, he hath given you the necessaries of salvation, the things which accompany salvation. What you want, is only what a soul may want, and yet get to Heaven. Faith and Holi­ness, they are the necessaries to salvation: a soul may go to Heaven without Joy and Peace; without Faith and Holiness there is no salvation. When God hath given you the bread of life, have you not reason to be satisfied? Though you want that banquet with which he sometimes [Page 248] is pleased to entertain the souls of his people?

The Example of this rare and eminent servant of God, might have at once (as to this thing) have instructed and re­proved many unthankful, discontented, and repining Christians. It had pleased the Lord to strip her naked of most of her creature comforts; he had sent such messengers as he sent to Job, to her, one after another, till at last death came to assure her all (as to this life) was gone; she was under a sad and inexpressible trial of affliction: It is true in this sad and afflicted state as to her outward concerns, she had her lived in­tervals, some glimmerings of divine light: sometimes Joy came over night, but sor­row came again in the morning; the clouds returned after rain. That word, Col. 1. 27. Christ in you the hope of Glory, often refresh­ed her; but her adversary was busie, her comforts inconstant, her assurance little; yet she lived in hope, and blessed God, and was thankful: she endured violent pains, and in her suffering acted a strong saith; and in the saddest distempers would cry out, Oh Sir, Satan would have me let go my hold on Christ, but I will trust in God till I die: Though he kills me, yet I will trust in him; tell me I pray (Sir) may I not? She died in hope: her very last words were I hope, I hope; to make good that of the wise man; that the righteous man hath hope [Page 249] in his death; and by hope I doubt not but she is saved, and now seeing what she hoped, and with so great patience waited for. Heark and be ashamed, thou mur­muring and unthankful Christian, that art not so much as she disadvantaged from the providence of God, yet canst not tell how to be silent, because thou wantest consola­tory manifestations.

Ʋse 3. In the third place; What you have heard in this discourse may be useful to us for Consolation.

• 1. On our own behalf.
• 2. On the behalf of others.

1. As to our selves, concerning our dark hours. The people of God are ordinarily very jeolous of their Saviours love, and very suspicious of their own sincerity; they know not how to trust as the one, nor be confident as to the other, without the incouragement of comfortable reflections; nor how to be­lieve they shall go to Heaven, if they go not to it in the fight of it. The wise man saith, a man knoweth not love nor hatred, by all that is before him in this life; so that none ought to determine of himself in this case, from any external dispensatious of pro­vidence. A Christian may be poor, and af­flicted, and yet a favourite of God; and as he ought not to judge himself from these more external dispensations; so neither ought he to judge himself from the want [Page 250] of sensible manifestations to his inward man. The child of God may walk in darkness: Job, David, Heman, Asaph; all had their dark hours: if therefore that be our lot, yet this is no ground of discouragement to us; no ground for any sad conclusion against our souls, as to their best interests.

2. Again, what we have heard, affords us a great comfort against the fear of death. The Scripture calleth death, The King of terrours. Job 18. 14. And the Apostle saith, that even Gods people (through the fear of it) are all their life time Heb. 2. 14. subject to bondage. It is the common portion of all the Sons of men. It is appointed for all men once to die; and it is our great in­terest to arm our selves against the fears of it: you have heard from the former discourse,

1. That death is but a sleep.

2. That it is not a perpetual sleep, but a sleep from which we shall awake.

3. That at our awaking out of that sleep, we shall be satisfied with Gods likeness.

1. I say (first) death is but a sleep. It is not an annihilation of a man, that misap­prehensions of it make it terrible to a man in his natural capacity. It is not (to the child of God) the securing of a person to the Judgement of the great day. In this notion unbelievers have reason to consider it, what is it then? It is but a sleep. This gentle no­tion of death, should take the terrour of it off our spirits: no man is afraid to go to sleep; why should we be more afraid to [Page 251] die but for unbelief and a reproving con­science?

2. Were it indeed a perpetual sleep, there would be less of relief in it; but there shall be an awaking out of this sleep: though the night be long, there shall be a morning. This doctrine of the Resurrection is indeed the great argument of comfort against death. The Apostle having mentioned it to the Thessalonians, to relieve them as to their sor­row for their friends asleep in the Lord, concludes, wherefore comfort your solves with these words.

3. But yet the feast to which we shall awake in the Resurrection, is of a further conse­quence, to relieve us under disturbances of this nature. This was that which cleared the Martyr, that although he had an ill Supper, he should have a good breakfast.

The sleep of death, is not like the sleep the Prophet speaks of. When a man dreams he is at a feast, and when he awaketh behold he is an hungry. Indeed there is no dreaming in this sleep; but when the child of God awaketh from it in the resurrection, he shall awake to a feast, not an imaginary, but a real feast, where he shall be filled with the likeness of God to all eternity.

3. Branch. Lastly, What we have heard administers great consolation to such as mourn for their friends fallen asleep in the Lord. Have we had any friends, who have made it their [Page 252] business to behold the face of the Lord in righteousness, and to watch for the Lords likeness, who herein have exercised themselves to keep a conscience void of offence both towards God, and towards men; and possibly have had their sad hours for a long time sitting in darkness, and seeing no light; and whose Candle possibly hath at last gone out in obscu­rity, as to visions of peace? They have in­deed died, breathing and thirsting after God, hoping and trusting in God, and quietly committing their selves unto him; but not being able to say, Lo this is my God, I have waited for him; this is my God, I have waited for him; I will rejoyce and be glad in his sal­vation. I say, have we known any so? have we had at any time any such friends, under such circumstances? possibly we have been troubled, and have had sad thoughts for them; but there is no reason; what though they have fallen asleep, they shall awake; what though they fell asleep not satisfied, they shall be satisfied with the Lords likeness, when they awake, they shall be satisfied. There are thousands that die without any such troubled thoughts. Some it may be with bold and groundless confidences, who will awake with terrour and trembling. There be many that shall in that day say, Lord, Lord, open unto us, have we not prayed in thy name, and prophecied in thy name, and in thy name cast out Devils? to whom the Lord shall say, Matth. 7. Depart from me, I know you not, you workers of [Page 253] iniquity. But there is no soul who hath truly believed in the Lord Jesus Christ, who hath walked strictly and closely with God, and made it his, or her business to serve the Lord in truth; to mortifie his, or her lusts and cor­ruptions; but though it may live in the dark, and (it may be) die in some dissatisfa­ctions, but that soul shall awake in a glorious resurrection, and so awaking shall be satisfied, and filled with the consolations of God. Mourn for loose walking Professors, who have lived here without any fear of God, or any care to please God; and yet when they die, have talkt of full perswasions, and been full of presumptuous confidences; but be not trou­bled for holy and gracious souls, whose lives have been full of faith and holiness: though it may be they have had their fears while they lived, and a dark hour when they died hath clouded them, yet doubt not of them; mourn not for them; those persons have not died without hope; do not you mourn as those without hope; their salvation is certain, whether it hath been ascertained to them, or no, hoping in God, committing their souls unto God, trusting in him, walk­ing with him, they shall not be ashamed: trouble not your selves for them; though they fall, they shall rise; though they sleep, they shall awake, though through a too much love-jealousie, or through the wise dispensa­tion of God; when they fell asleep, they were unsatisfied; yet when in the resurrection [Page 254] they shall awake, they shall be satisfied, ines­sably, plenteously, abundantly satisfied with the Lords likeness; and in the joy of that glorious day, they shall forget all their for­mer sorrows.

Ʋse 4. What you have heard may be ap­plied by way of Caution,

1. To all ungodly impenitent sinners, such as never beheld the face of God in righteous­ness, nor at all watch for his likeness, yet live without any fears, it may be with strong con­fidences, and doubt not of being satisfied with the Lords likeness in the resurrection of the just. Oh! the presumptuous groundless hopes of an infinite number of Hypocrites! they make no question of salvation, and think it great uncharitableness for any to doubt of their eternal welfare; yet whoso observeth their lives, seeth them neither ex­ercising a good conscience towards God nor man; instead of walking in righteousness, they live in all manner of wickedness, yet they will tell you, they hope to be saved by Jesus Christ; they are of the number of those whom the Apostle speaks of, who are dead in trespasses and sins, who still have their conversation in the world, according to the power of the Prince of the Air, who lives and works in the children of disobedience, and walk fulfilling the lusts of the flesh, and the desires of the mind, without Christ, and his righteousness, strangers to the Covenant of Promise, having no [Page 255] true ground of hope, living without a God in the world, in all neglect of duty towards God and man; yet these men hope to be saved; these men hope in the resurrection, that they also shall be filled with the likeness of God. I shall but offer one text of Scripture to such bold presumptuous sinners; it is that in Deut. Deut. 29. 18, 19, 20. 29. 18, 19, 20. Lest there should be amongst you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these Nations, lest there should be amongst you a root that beareth gall and wormwood. And it cometh to pass, that when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst. The Lord will not spare him, but then the anger of the Lord, and his jealousie, shall smoak against that man, and all the curses that are written in this Book, shall be upon him, and the Lord shall blot out his name from under Heaven, and the Lord shall separate him to evil, out of all the tribes of Israel, according to all the curses of the Covenant, that are written in this Book of the Law, &c. None can hope for the savour of God here or hereafter, but those only who are clothed with the righte­ousness of Christ, and who live an holy and righteous conversation before God, declining all manner of sin and wickedness, and doing the whole will of God; and such who in this course of life (through the grace of God [Page 256] inabling them) shall be found believing in God, and waiting for him in those waies of holiness and well pleasing in his sight.

Others indeed may pretend that they hope; but indeed, could you look into the secrets of their souls, you would find them without any true hope, not attending to the eternal concerns of their souls, while they are in health and at liberty, they are perfectly careless, neither hope nor fear much: when God alarums them with a conviction, a terrour of conscience, or a sickness, that looks as if it would determine their daies, then they begin to consider; and as drowing men lay hold of every rush, every twig, never considering whe­ther it hath in it strength enough to bear them; they lay hold upon every thing as a ground of hope. God made them, and therefore they hope he will not damn them, (as if Hell were prepared for none.) Christ died for all; as if (supposing that were true) all therefore should be saved: They have been good Church-men, paid every man his own; they have been no drunkards, no swearers, &c. These, and such like founda­tions of hope they lay; but (saith Job) Where is the hope of the Hypocrite, when the Lord takes away his soul? And again, Job 8. 11, 12, 13, 14, 15. Can the Rush grow up without mire? or the Flag without water? while it is yet in its greenness, and not cut down, it withereth before any other herb: So [Page 257] are the paths of all that forget God; and the Hypocrites hope shall perish, whose hope shall be cut off, and whose trust shall be a Spiders web; he shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not indure.

2 Branch. Again (as I before hinted to you) what you have heard must be cautious­ly understood, and practised by Gods people. I told you, that such as fear the Lord; such as are inabled by him to behold his face in righteousness, and to watch for his likeness, though they see not Gods face in visions of peace; though they live; though God calleth them to die in the dark, yet they should be satisfied; but how satisfied, you have also heard; not so, as to sit down and think they have enough, and never look after the light of Gods countenance; no, this is im­possible; it is their duty to be so far satis­fied, as not to murmure, not to repine; but not to be so satisfied, as not to cry, and pray unto God for further discoveries of himself unto their souls. But it is more than time I should shut up this discourse.

Ʋse 5. Lastly, This Doctrine may be applied by way of Exhortation, and it looks upon all persons.

1. Ʋpon unrighteous creatures. Such as are in a state of sin, without the imputed righte­ousness of Christ, without any care of them­selves, [Page 258] as to a righteous conversation. That they would return from the vanity of their courses unto God, and labour for a state of Righte­ousness. There are many Arguments in Scripture to inforce this. The unrighteous shall not inherit the Kingdom of God, 1 Cor. 6. 9. The righteous Lord loveth righteousness, Psal. 11. But I shall only insist upon what I find in the text. You have heard what I mean by righteousness, and may easily apply what I have already said, to inform you what it is to be in a state of righteousness, viz.

1. To be clothed with the righteousness of him who is the Lord our Righteousness.

2. To lead a conversation holy in every thing, and conformable to the mind and will of God. Watching against sin, and all tempta­tions to sin, and watching to all duty; both those of an holy communion with God, and those of an holy conversation before God. Two great Arguments to inforce this Ex­hortation may be drawn from my dis­course.

1. This is the only way to behold the Lords face. No way to behold Gods face in this life, but in righteousness. No hopes hereafter to behold his face in glory, but in righteousness. Men may please themselves with dreams, and flatter themselves with vain hopes; but no man in this life seeth any thing of God; no man enjoyeth any thing of God but the righteous man. The Lord heareth not [Page 259] sinners; the Lord accepteth not the unrigh­teous person; nor can any (without righte­ousness) ever hope to behold the face of the Lord in glory. Those who are not clothed with the righteousness of Christ shall indeed behold the Lords face in the day of Judge­ment, but it shall be his angry face; and it shall be against their will that they behold the Lords face then; for they shall hide them­selves in mountains, and rocks, and dens, and shall cry to the mountains, and to the rocks to fall on them, and to hide them from him who sitteth on the Throne. They indeed shall be filled, but it shall be with their own waies, (for the re­compence of their hands shall be given them) and with the Lords wrath, and vengeance on them for their sins; for this they shall have at the Lords hand; they shall lye down in sorrow. Those alone, who while they lived, beheld the face of God in righteousness, shall enjoy any thing of God here, or in the life which is to come. They only shall hear that blessed sen­tence, Come you blessed of my Father, inherit the Kingdom prepared for you. This is my first Ar­gument.

2. It is no small thing that righteous persons have enough in this life, even in their darkest hours, to give them satisfaction. A sinner hath not enough when he is at the fullest, to give him a satisfaction; his eye (even then) will not be satisfied with seeing; nor his ear with hear­ing; nor his hand with griping; he will never have enough: yet in his life he takes his [Page 260] portion, Son, remember (saith Abraham in that Parable, Luk. 16. 24.) that in thy life time thou hadst thy good things. But now see the state of a child of God: take him when he is lowest, he hath what is reasonably enough to give him satisfaction: it may be he hath not at all times his overflowings of joy, his spiritual superfluities (as I may call them) but he hath the perpetual feast of a good conscience. Are not these two things enough to perswade some soul into a study, and l [...]bour after righ­teousness? is it nothing to have communion with God, to behold his face? it is the happi­ness of the blessed Angels to be ever beholding the face of God; and certainly man is not capa­ble of a greater priviledge than this is. It is the happiness of Heaven to behold him as he is, to see him face to face; and is this no ingagement to lay upon you to seek righteousness; to tell you, that if you get into a state of righteous­ness, you shall be some of them who shall see the face of God another day in glory, who shall be heirs of glory, and joynt-heirs with the Lord Jesus Christ: Are your lusts more worth than Heaven? and your carnal pleasures more valuable, than the pleasures of beholding God, and being satisfied with his likeness?

2 Branch. Lastly, What you have heard may be of use to perswade you that fear the Lord, to your duties under the ecclipses of divine love. It is the great business of a Christian to study, and know, and practise what is his duty [Page 261] in every estate. You have heard that it is the lot of Gods people, sometimes to walk in the dark, and see no light; what their duty is un­der such a dispensation, I have at large shewed you; I beseech you that you would be con­sciencious in the performance of it.

1. Do not murmure or repine against God; he doth you no wrong.

2. Do not you leave beholding God, though it pleaseth not God to look upon you with such a kind aspect, as (possibly) you d [...]sire. Do not give over your waiting upon him in prayer, and in all his Ordinances. But on the contrary.

1. Appear often before him in the righteous­ness of Christ, and plead that with him.

2. Walk close with God, perfecting holiness in the fear of the Lord.

3. Keep your watch; take heed of spiritual sleep, giving way to temptation, or to your own corruptions.

4. Believe for that which you do not see; hope for him whom you cannot yet behold; and with patience wait for the Lord: Never yet was a waiting soul ashamed, nor a believing soul confounded: never yet did an holy soul perish. Do this, and satisfie your self with ho­ly David, That when you awake in the Resur­rection of the Just, you shall be abundantly sa­tisfied with the Lords likeness; and

Comfort your selves with these words.