Commentary on the Minor Prophets

SECT. 1. The Point confirmed • by precept 2, by practice.

THis you shall see confirmed, and commended to us. 1. by precept from God's mouth: 2. by the constant practice of his best children in allages. For precept, first, what can be more direct and express, then those common texts, Thou shalt not follow a multit • ide to do evil. Save yourselves from this untoward generation. Come out from among them my people, and be ye separate. Be not ye conformed to this world, but be ye transformed by the rencwing of your mind. Have no fillowship with the unfruitful works of darkness: but reprove them rather . with a number more that I might add with ease. That one of Solomon for all, My son, saith he, if sinners entive thee, consent thou not. If yet they say Come with us, let us lay wait for blood &c. Cast in thy lot amongst us, let us all have one parse; My son, walk not thou in the way with them: resrain thy foot from their path. For their way (in the issue of it) is the way to hell, going down to the chambers of death. Even that second death (as the scripture terms it) which though hand joyu in hand and they muster up and unite their forces (as hoping haply to scape in the crowd, or to carry it away cleanly, because a multitude) yet they shall never be able to avoid or abide. For the wicked (be they never so many of them) shall be turned into hell, and whole nations that forget God.

This the Patriarch Noah (that I may show you secondly the practice of the point in some particular examples of ancient and later times) this, I say, Noah believed ere he saw, and therefore lived to see what he had afore believed: not whole Nations only, but a world-full of wicked people swallowed up together in one universal grave of waters: their spirits being now in prison, 〈◊〉 in everlasting chains under darkness, unto the judgment of the great day The foresight whereof by a lively faith, ( being war ••• of God of things not seen as yet .) made him walk uprightly with God evea in his geaeration . Now for him to walk alone in a divers way to a worid of wicked people, as Chrysoscome hath it, to keep himself unspotted in such a foul season, as anotherspeakes of him, nay, like a right orient and illustrious planet, not only to hold out a constant countermotion to that of the vulgar, but also to shine so fair with a singularity of heavenly light, spiritual goodness, and God's sincere service, in that da • k • st midnight of damned impiety; this was that whereby he condemned the world, and became heir of the righteousness which is by faith The next, in the Apostles roll there remembered and registered is Abraham, that precious man, pall'd as a brand out of Ur of the Chaldees: from whence he went forth (forsaking father. house and friends who served other God's beyond the slood ) not knowing whither he went, saith the text, nor much daring, so long as he had God by the hand. For whom also his first care was, where ever he came: setting up Altars to Jehovah in the midst of those Idolaters, and making open profession of his service before the people or the land; which was a real confutation of their heathenish fopperies. Thus Aoraham then: and thus, after him, Joshua by his example; which he therefore useth and urgeth in that parliament he called and held at Shechem, a little afore his death. I took your father Abraham (saith he there, in God's behalf) from the other side of the flood, &c. whose children ye shall shall well approve yourselves, if ye walk in the sheps of his f • ith , by putting away the • trange gods from among you, as he, and serving the Lord . In which holy practue however you come off, choose you this day whom you will serve (though in evils of sin there be no choice) whether the gods of your sathers leyond the slood, or tke gods of the Amornes, in whose land ye dwell: but as for me and my house, we will serve Jehoveh.

The time would fail me to tell of Job, who would not part with his Integrity, to die for it, though instigated thereunto by the wife of his bosom, set on doubtless by the Devil: who of all the parts of his body had le • t his con • ue only free from blisters, if haply he might be drawn to curse God therewith and die. To tell you (next) of David, who therefore lo • ed God's statutes exceed ngly, because min had made void his L • w Of Elias, who though alone and singular, continued therefore zealsus for the Lord of Hosls, because they had argg'd down has A •• s, &c. Of Mica • ah, who would not flatter the King, though 400. false prophets had done it afore him Of Obadith, that fea ca God 〈◊〉 , in a common defection, &c. Look to the New Testament, and there you have our Savior eaten up with the zeal of his F ••• ers house, when by all sorts polluted : his Apostles, soon after his departure, resolving to obey God even comora goutes, against whatsoever opposition, and not to swim down the stream of the times for any menaces of the Council . P •• ul, (that heavenly spark) burning in spirit against a Church full of unbelieving Jews at Corinth , and openly contesting with the Gentiles at Athens about their senseless superstition . What should I stand longer to tell you of Timothy, so abstemious and temperate among the luxurious Ephesians , that Saint Paul was fain to prescribe him a •• le wine for hish alihs 〈◊〉 . Of Antipas, who held forth the word of life, even to the death, where Savans • h • one was . Of Ne • o's family, to whom Saint Paul sends salutations : Of Poly ••• , that blessed Martyr of s •• us Christ, who being solicited by the Tyrant to do sacrifice to the • doll, and so to provide for his own safety, as diverse others had done before him. Four • core and • dde yzers, sud he, have I served my Master Christ, and • e never deceived me: an shill I now desem him? God forbid me any such wickedness: I scorn to be delivered upon any such dishonorable terms . Of Orig •• , who chose rather to continue a poor Catechist at Alex ind •• a, in daily danger of his life, then with Plo •• nus, his fellowpupill. to live at Court in great authority and favor, would he but, with him have reneagued Christ, and renount'd the Faith . It were easy to come lower, and nearer our own times and to bring upon the stage a great fort of such as held forth the word of life, by a bold and wise profession, in the dar • est mid-night of damned popery, and Satan's universal reign : But I shut up with 〈◊〉 , that notable Champion of Christ, and stickler for the truth: to the defense whereof he stood stoutly, when all the Christian world besides was turned Ar •• a • ; as a Father phraseth it. Whence, it went abroad of him, That the whole world was set against Athanasius, and Athanasius against all the world. A brave commendation, a stately praise. Such honor have all his S • unts . Wisdom ever hath been, you see, and ever must be justified of her children against all obloquies, and oppositions of the mad multitude , ever besides it self in point of salvation.

SECT. II. The point confirmed by yeasons 1. from God. 2. scom men, both 1. good. 2. and bad.

ANd there's good reason for it too, as you shall soon see, whether ye look up. ward or downward, to God or men, the saints themselves, or others. All which Reasons are grounded upon our Text, and shall be therehence gathered.

For God, first, his people should therefore strive then to be best, when others are at worst. 1. Because he graciously accepts it, he hear kgns and hears, saith the text. 2. He plentifully rewards it, for there is a book of remembrance, &c. that this, their labor of love may never be forgotten.

For themselves next, God's saints shall hereby well approve, that they are. 1. True Christians, fearing the Lord. 2. Zealous Christians, such as think upou his name.

Lastly, for others. 1. Good men shall be thereby notably confirmed, whiles they speak often one to another for mutual quickening, and encouragement. 2. Bad men shall be utterly confuted and confounded, while they return, that is, change their minds, and discern, perforce, a plain and palpable difference between themselves and God's servants. Yea whiles they are constrained by the testimony of their own evil consciences, and by the evidence of their own evil experiences, to see and say, Verily there is a reward for the righteous, verily there is a God that judgeth in the earth .

Here then to begin with the first Reason, taken from God, and therein (not to urge his command, which yet is reason su •• cient, and tacitly implied in the text: for what the Lord approveth and rewardeth, that he certainly willeth and requireth; since his approving and prescribing will are (though distinct yet) not different the one from the other, but) to make use of so much only in the text, as lies above ground for our present purpose. First, the Lord doth curiously observe, and graciously accept of such his servants as continue constant with him in depraved times, in a genera • declension, when sin is grown usual, and almost •• versall. The Lorab. k • u • d and heard, saith the text: It imports, that he was much taken with their sweet conferences, and those savoury speeches that fell from their mouths. No noise so delightful, no music so melodious to his heavenly ears; which therefore he applies close, and lays near to their honey lips , as loath to lose any part of that precious language. Well might Saint Peter say, out of the Psalm: The eye's of he Lord are upon the righ cour, and his care are 〈 in non-Latin alphabet 〉 we read, are 〈◊〉 to their prayers , but the Original is more emphatical, his ears are unto their prayers, or rather into their prayers; so far is he affected therewithal. And look what the Apostle speaks there of their prayers, by way of Instance) the same is as true of their whole Christian practice. Not a prayer they make, not a good work they do, not a good speech they utter, nay not a good thought they take up, but he both notes it well, (he he k • ed and h • a • d) and sets it down in his note-book too: for a book of remembrance was wr • tion besere the Lord for them that but thought upon his Name in an evil time, when men's words were stout against God, verse 13, 14. and their thoughts Atheistical verse 15.

But what will the Lord do for such? (which is the second branch of this first Reason drawn from God) It follows in the Text; And they shall be mine, saith the Lord of hosts, &c. His, not by a general right only, as his creatures, but by a special title, as his saints; such as have made a covenant with 〈◊〉 by sacrifice , and he, interchangeably, made a covenant with them of salt , that is, permanent and inviolable. And both sides hy a mutual stipulation, that he will be their God, and they shall be his people: he shall be their portion, and they his; for the Lord's portion is his people , saith Moses: they are his proper goods, and most esteemed treasure , the top of his wealth, the best of his gettings, the people of his purchase (as Saint Peter after the Septuagint renders the word here found in our Text:) in sum, his Jewels, whom he will highly prize, and safely set up by him in the golden cabinet of his special providence, and fatherly protection. Not casting them out for every small flaw, nor less esteeming them for every little dust that falls upon them, and fouls them; but prizing them aright to their utmost value, and giving them their allowance, (as men deal by light gold) he will take them for currant: And wherein they come short of what they should be, he will spare them as a man spare • h his own son that serveth him. Then the which I know not what the Lord could have spoken more effectual for the glory of his own rich grace, or the shirring up of our utmost affections to an holy contention in godliness, be the times never so bad or boisterous: since in doing thereof there is so great reward . In which respect, how fitly doth the Author to the Hebrews close up the story of 〈◊〉 hs heroical faith, with that golden corollary, He that cometh to God, (as Enoch did, who walked familiarly with God, as a man with his friend * with whom he is in covenant: for can two walk together, (saith the Prophet) and they not be agreed? ) must believe that God is, and that he is a rewarder of them that diligently seek him . The Greek text hath it, that seek him out , namely when he is cast into a blind corner, (if I may so speak with reverence to the Divine Majesty) conveyed out of the way and covered (as it were) with the calumnies and stout words of the wicked, those hard words (against which Malachi here, and Enoch anciently prophesied ) of ungodly persons, whose throats are as open fepulchres to bury God's Name in, as much as they may: were it not for Enoch and such as he, that do daily and diligently vindicate that reverend Name, from their false aspersions; and as it were dig it out of the grave, wherein they had villainously concealed, after a sort, and covered it. But what lost Enoch by this labor of love ? had he not this testimony from heaven hereupon, that he pleased God , was he not translated, as a Jewel of price, into the heavenly Cabinet ? and were not the fewness of his days on earth, in comparison of his forefathers, recompensed in that longest life of his son Methuselah ? And why all this? but because he walked with God (when others walked aster the lust of their hearts, and sight of their eyes ) seeking to take men off from their lewd and lawless courses, by the terrou of the Lord, which he most powerfully denounced, Jude 14, 15. In doing whereof, though (to his own thinking) he labored in vain, and spent his strength for nonght, yet surely his udgement was with the Lord, and his reward with his God , with was the first reason taken from God. The second follows, respecting ourselves. And so; by cleaving close to Jehovah in corrupt times, it shall well appear; first, that we are the same we would all seem to be, Men searing God. For, this is pure religion indeed, to keep a man's self unspotted of the world . There must be heresies amongst you, saith the Apostle, that they which are approved may be made manifest . And, by a like reason, there must be a perverse and graceless generation, a viperous brood , amids whom God's sunts may shine as lamps in the world, and so approve themselves blameless and harmless, the sons of God without rebuke, Holding forth the word of life for an Ensign , by a bold and wise profession, and practice of the truth that is in Jesus; then, when it is most opposed, and oppressed by the sons of Belial. This is the guise of a man that truly fears God: he cannot blow hot and cold , as they say: he dare not swear by God and Malchom , he will not hold the truth in indifferency . God, he knows, must be worshipped trucly, that there be no halting , and totallr, that there be no halving : for what communion hath Christ with Belial? and what fellowship hath the temple of God with idols ? Out upon those Rimmonites, that plead for an upright soul in a prostrate body . Thou shalt not how down to them, nor worship them , for any man's pleasure. And why? for I the Lord thy God am a jealous God, &c. therefore let my fear fall upon thee, as a strong counter-blast to the base fear of any tyrant . For as one fire drives out another, so doth the fear of God, the fear of the creature. Obadiah (for instance) that good steward of a bad Lord, that Non-such- Ahab. I mean, a man that had sold himself to do wickedness . Not so Obadiah : but (whatever my Lord the King, and the whole State do) I fear God greatly, saith he to the Prophet . I, but how shall this appear, Obadiah? Why, when Jezebel ki • d up the Lord's Prophets, I (not standing to cast perils) hid them, and fed them by fif • y in a cave, not without the hazard of my head if it should ever have been noticed. Loe here's a man of courage fearing God, and he gave the best testimony of it, by ruling with God, and contiuuing faithful with the Saints, as Judah; then when Ephraim compassed him about with lies, and the whole house of Israel, with deceit.

But secondly, as the practice of this point proves one a Christian fearing God, so a zealous forward Christian, one that solicitously thinks upon God's name; that high and holy Name whereby he is called, and wherewith he is intruded, with charge not to take it in vain, but to bear it up aloft (as the word in that third commandment signifies) to lift it up as a standard, saying Jehovah Nisi the Lord is my banner: or as servants do their masters badges upon their shoulders, so they God's Impress upon their forcheads, yea, upon the bridles of their horses (in their common conversation also) even Holiness to the Lord. Being confident of this very thing, with Paul, that in nothing they shall be ashamed: but that with all boldness, as always, so now Christ shall be magnified in their bodies, whether it be by life or death. See an inslance of this in the holy Apostles standing before the Council. We cannot, say they, but speak the things we have heard and seen, what ever be the issue of it . they being now (albeit afore fearful and faint-hearted to the deserting of Christ. and betraying a good cause by their cowardice, yet now being) not, drunk with new wine, as those scoffers cavil • 'd them, but filled with the holy Ghost (a wine that would mak ••• ven the lips of them that are asleep to speak ) were necessitated to an holy fo wardnesse and forthputting: being like vessels, that when they are filled and stopped up, must either vent or burst without remedy. See it again in St. Paul, that precious man, who when once he became a chosen vessel to the Lord Christ to bear his name, never was he so mad afore in havocking those that called upon that name in all places as he was now fierce and fiery against all that did anything contrary to the Name of Jesus. Not to meddle with his encountering of Elymas the sorcerer; he set his eyes upon him faith the text, as it he would have run thorough him: After which lightening followed that terrible thunder-crack, O full of all subtlety, and mischief &c. But more to our purpose is his handiing of Peter, a man that feared God as well as himself, put yet thought not all out to well upon his name (for that time at least) as he did: whom therefore Pa • l withstood to his face. He did not halt with him for company, as good Barnabas had done (being carried away by the author by of the man, against his old associate • t. Paul, with whom also he had once before had a bitter bickering a s •• tting fit: ) but blamed him before a great sort of Peters own disendes, wh •• h found him temporizing shamefully and not footing it aright according to the 〈◊〉 that is in Christ, and the truth of the Gospel. Indeed Cardinad Baro ••• withstands Paul as stiffly as ever Paul did Peter: and dares maintain that Peter was net to be blamed, but Paul a great deal too busy rather, A bod censure and well befitting a Jesuit, with whom what more common (when they are in place where) then to vility this prime Apostle, for dealing so roundly with their God Peter, and so to put the lie upon the Holy Ghost himself.

But I hasten to the third and last rank of Reasons respecting others. And so Good men first shall be, by our holding out in hard times, much confirmed and comforted, whiles we cease not to speak, as these in our text, and speak of ten one to another: for thats the force of the Hebrew word here used ( sermonis frequentationem significat, it imports a frequency of speech, saith Kimchi ) And that's the property of true grace, to knit men's hearts in a holy communion, as always, so in evil times especially; for misery breeds unity. And, although a friend love at all times, yet a brother is born for adversity. Sheep when they are coursed, nay swine, when they are lugg'd, will get together, and grunt together, and make what head they can against a common adversary, for each others safety. And shall not the saints of God, who are linked together by the same spirit, and knit together by the same bond of love (that bond of their perfection that unites persons and virtues, and perfects them by frequent actions and offices tending to mutual confirmation and encouragement) shall not such, I say naturally care for the estate one of another? and striving together for the faith of the gospel, build up each other in that most holy faith, keep themselves carefully in the love of God, pray together in the holy Ghost looking for the mercy of our Lord Jesus Christ; of some having compassion, making a difference, and others save with fear. pulling them out of the fire ? Blessed Bradford reckoned that hour lost, during his imprisonment, wherein he had not done good to someone or other of his brethren and companions in tribulation, and in the king dome and patience of Jesus Christ, either by tongue, hand, or pen Neither was the Lord wanting unto him in the good success of his holy endeavors that way, as appears in the following instances.

Lastly, as good men shall be hereby confirmed, so bad men convinced and confounded, not only in the last and general judgment (when the Queen of the south shall rise up and condemn such a sluggard as Herod the king, who desired to see Christ (of whose great works he had heard but would not stir a foot to find him out) but in this present world also, they are made many times to return and discern between the rightcous and the wicked, between him that serveth God, and him that serveth him not. Witness those two mighty Monarchs in Daniel, Nebuchadnezzar and Darius. How was the first of these appaled and abashed, when he saw the well-knit resolution, and redoubted courage of God's three worthies, in changing the kings word and yielding their bodies that they might not worship a strange God ? And the latter, how was he amused, and amazed, when Daniel had stopped the mouths of lions (like another Lysimachus ) by the force of his faith after he had stood it out stoutly to the face of his adversaries, who could find none occasion against him but in the matter of his God ? How did the innocence and piety of these godly men triumph in the consciences of those two tyrants; making them afraid of the name of God whereby they were called, and compelling them to vote and voice the same way that they had persecuted: yea and to proclaim that God for the only true God, whom yet they had no mind to set up for their own God. For so it is, that even natural conscience cannot but stoop and do homage to God's image fairly stamped upon the natures and works of his people: so that when men see in such, that which is above the ordinary strain, and their own expectation ; their bearts ane within them many times, and they stand much amazed at the height of spirit, and resolution that posses • eth their hearts, and at the sober and undaunted majesty that shines in their faces .

SECT. III. Use 1. A sharp Reproof of

• 1. Lukewarm Laodiceans,
• 2. Timerous Temporizers.

NOw for Application of all: Is this so, that God's liege people should shine most in the greatest darkness, and then show themselves most zealous for their Lord, when others are most andacious in sin? This then serves, first, for the just and sharp reproof, of all our lukewarm 〈◊〉 , our Vespertilian-professors, (as one call them) the Neuter passive Christians, (as another) the Politicians 〈◊〉 our time: who against one prescript rules of God's holy word, the covstant practice of to many famous Saints, the irrefragable, and endoubte • truth of the point in hand, hold it best and safest, when all's done, to serve the times , in a sense •• rre otherwise then Saint Paul meant it, (if ever he meant it ) to 〈◊〉 down the common current, to keep them selves still on the warm side of the hedge , to comport and comply with the present company, though never to bad; approving and applauding them in their wretched courses, studiously shunning, as the greatest d • grace to be counted Seraphical, and singular: and therefore resolving to do as the most do, though in so doing they be utterly undone forever . And (that they may not seem sine ration insanice, to be out of reason mad) they plead Seripture for defense of their baseness; would you think it? But what marvel, when as the devili also. (their master in this black Art) can come with b ble under arm, and pretend seriptum est , perverting the holy Seriptures to his yet 〈◊〉 damnation: as these unlearned and unstable also do, whiles they spare not to wrest and abuse to their wicked purpose that of the Preacher, W ••• him that's alone : and again, Be not rightcous over much: and that of Saint Paul, Offer unto God a reasonable sor • ice , and i became all things to all men . Hence they think themselves sufticiently secured, and shrouded from the dint of any such reproof as this is: pleusing themselves in a cold and careless mediocrity in spiritual matters; and fearing nothing more then to be esteemed too precise, fellows of an odd humor, and engrossers of more grace then ordinary. Which imputation to decline and avoid, they hold that for Gospel ; He that 〈◊〉 dissemble is not in case to live in a common-wealth, which was all the Latin that Low is the eleventh of France would have his some to learn. And that they may keep correspondency at once (as they fondly drea •• it) with God and the world (sooner then which, they may 〈◊〉 fire and water, yea bring heaven and earth together, and gripe them 〈◊〉 in a fist) they can, Chamoeleon like, turn themselves into any coloum accommodate themselves to any company; and like the planet Mercury, they can be good in conjunction with good, and bad with bad. Such of old were those Assyrian Colonies, 2 King. 17.41. that seared the Lord, and withal served their graven images . And such for all the world, were their successors the Samaritans, of whom Josephus recordeth, that they could weather-cock-like, turn with the times , and shift fail, with the sea-man, to the sitting of every wind. The Jews, while they flourished, should be their dear Cousins; but, if at any time under-hatches they would not once own them. Such also may the ancient Nazarites seem to have been, who (as the learned conceive) misled at first by example of Saint Peters Judaizing at Antioch , fell afterwards to defend such halting betwixt two religions, and sought to bring in a miscellany of both. In detestation of which new-bred heresy (falsely fastened upon them by the infamous name of Nazarites) it is thought that the Church of Autic • h protesting against that Sect and title, called themselves by the (once honorable, but now among the Antichristian rout, despicable ) name of C • ristians. Such were the ancient Ebionites, and the modern Libertines, Nioodemites, Familists. Of the former, Eus • hius tells us, that they would keep the Sabbath with the Jews, and the Lord's day with the Christiaes: like men that would seem to be of all religions, when in truth they were of none : Of the latter, Cal •• in and many others complain, that they held it no sin to serve idols with their bodies among Papists and Pagans, so they kept their heart free to God; pretending for their practice, that counsel of Apochryphall Baruch, Chap. 6 Wherefore when 〈◊〉 see the mul • ituae of people worshipping them b • hind and before, say in your bears, O Lord is is thou that oughtest only to be worshipped. Such a Politician was Eceh • lus of old, and Baldvinus alate: of whom Beza restifies, that he had religio •• m ep • emevam, for every day a new religion, ab his ad illos, ab illos ad hos leviter ieas & l • vius transiens ; today a Papist, tomorrow a Protestant, in nothing so constant as in his inconstancy. And have we not nowadays (that I may come lower and nearer home) more then a good many , brats of the same breed, beasts of the same litter, that stand halting between two, in utrunque paratt, unresolv'd to either, and ready to be anything with the State. These ask not of their father (saith a Divine) a fish but a scorpion: for a fish would teach them to go only forward, but a scorpion doth teach them to go backward and forward. Like they are to Barnacles, saith Saint Austin, that are neither flesh nor fish: to Bats, that are neither birds nor beasts: to the mongrell Israelites, that spak both Hebrow and Ashdod : to Balaam, that could both bless and curse , to the sons of Issachar, mea skillful in the times . Using religion for a cloak, to wear abroad, cast off at home; or to put on, only upon high-days, when they are to converse with their betters, as Jeroboams wife did her demure clothes , when she was to speak with the Prophet. Of all which kind of persons, I may justly ask, as Jacoh once of his lost Joseph, Here's the coat but where's the man ? a party-color'd coat, a double minded man , •• stable in all his ways, imprisoning the truth in uarightcausmsse , and dissembling it ever and anon for carnal respects; palling in his horns, with the snail, for every pile of grass, and ashamed of his Masters cognizance for every light counterblast of disgrace or danger. Oh detestable sheepishnesse, and dastardlinesse, fit for such a doom, even to be turned out among dogs and hell hounds. For the fe • r u • , and unbelreving, and the abominable, and murderers, &c. shall all have their part in the burning lake : but the fearful first. Lo these are heid worthy to be set in the front, and to lead the ring-dance of such rehrohates, as shall be hurled into hell. The Lord holds all such white-liver'd sold • ers in such special detestation, that he will not employ them so far, as to break a pitcher or to bear a torch in his service . And for as many as are ashamed of Christ asore men, he will one day be as shy every whit, and as much ashamed of them before his Father, and the blessed Angels : at what time he will make most ample relation, and all honorable mention of every such Oaesiphorus as was not ashamed of his chain, but fed him hungry, clothed him nak • d, visited him imprisoned &c. the good Lord will grant them to fiade mercy, nay glory and honor and immortality in that day

And lastly for all luke-warm Laodicean • , prosligate professors, and temporizing Gospellers that can tune their siddles to the base of the times, resolving to play nothing but what the company calls for, the Lord will spew such parasi • es out of his mouth, as too loathsome a morsel for his nice stomach to brook or bear with. Now when a man spues he gets him into a corner: so will Almighty God rid his slomack of such into Hell. Ab, saith he, I will ease me of mine enemies, I will lay up this loathsome stuff that lies so hard upon my stomach, which done, the devil, as a dog, stands ready waiting to lick up God's vomit: he works up and down, saith St. Peter for the nonce) seeking whom be may swallow down: whence also he is eliewhere called thegreat red dragon: a dragon for his cruelty, and a greatred dragon, for the blood of souls he hath sucked, and wherein he hath drenched and even died himselt red again.

SECT. 4. Use 2. A sortable Exhortation to courage for Christ, with four helps 〈◊〉 .

WHose madness let us all learn to enjoy, and (for a second use) be exhorted to set seriously in hand with the practne of th • most 〈◊〉 , but much neglected duty: laboring to shine forth in these evil time, like the Lam? that shined out in the smoky surnace: like the bright Harr that show • it 〈◊〉 in the midst of darkness: nay like God himself who then 〈◊〉 , best works when men are at worst, overcoming our evil with his good, and not sufrring our perverseness to inte rupt the course of his kiednesse. Beye 〈◊〉 herem of God, as dear children, let your piety and patience then most appear, when impiety and violence do most prevail. Let your zeal (by an holy 〈◊〉 ristasis) then flame out and break thorough all impedimants, when most opposed and oppugned: like lime which is k • ndled with water: like gold that g •• st • rs most in the fire: like the rose that smells sweeter in the still then upon the stalk Saul's malice serves but to enhance David's z •• l: the more outragiou, was the one, the more courageous was the other; As the colder the air, the more the fire scorcheth, and as the harder the weather the more the ba • h scald • th. And what though David here traitor from Saul, and runagate from Na • all, and all that naught is from the abjects and base companims, that came round about him and made mouths at him. It is a brave thing to do well and h • ar ill, said that Heathen-Prmce. And, Do well and hear ill is written upon heaven gate, said that Martyr u once, that was hasting thither Elias -like) in a fiery chariot. God's way was ever evil-spoken of, and such a trodd it, as little favored of the world, as David was of the Philistine-Princes. But what saith the son of D • vid, who himself also was called traitor and Beelzebub, and had tr •• ll of cru • li mockings and scourgings, yea moreover of bonds and imprisonm • nt? 〈◊〉 are ye when men shall revile you and persecute you, and shall say all manner of evil against you for my sake, Rejoice and be exceeding glad, for great is your reward in heaven. Take up the reproach of the mad multitude (that speak 〈◊〉 of that good 〈◊〉 know not, having hearts as barren of grace as Michols womb was of children) and say: It was before the Lord who hath done such and such great thing for me, and therefore if this be to be vile, Ple be yet more vile to you, that I may be more preciously esteemed of God. What though you find few or none that will set in, or side with you in this important work, in this one thing neccssary? what though all men forsake you, as they did st. Paul at his first answer and epperance before Nero's tribunal: yet the Lord will stand with thee, and strengthen thee, as he did him, yea preserve thee safe and entire to his heavenly kingdom. Lift up the hands therefore that hang down, and the feeble knees: yea list up your eyes, and see heaven open over your heads with Steven, God and his holy Angels looking on and applauding him: yea see Christ himself (that heavenly Agonotheta ) standing over thee, as there, and holding out unto thee an immarcesc • bl crown with this inscription, VINCENTI DAEO. To him that overcommith, will Lgrant to sit with me in my throne, even as Lalso overcume and am set down with my father in his throne. In confidence of which high prize, let the saints be encouraged, Joshua -like, to advance forward in a holy singularity, with all sweet content, and undauntednesse of spirit, toward that incorruptible and unfadeable crown above: not swimming down the stream of the times, nor being carried along by the swinge and sway of the place where they love: but like sishes retaining their natural sweetness in the salt sea: like Salamander unscorchtin the fire: like oil that will overtop all other liquors, but not commingle: ever holding a constant countermotion to the course of the world, and the corruptions of the time; that ainidst all, you may keep a good conscience, that richest treasure, and dearest Jewel (as One sarth well) that ever the heart of man was acquainted with.

To help you herein for it is a duty of greatest difficulty) take these few rules and directions. Lirst. press upon your could nees the former precepts; Follow not a melcitude &c. with the rest above recited: consider withail the equity and reasonableness of those commandments: for there is not any one law of God but is holy and just and good, Could we but see into it. Who cannot say that the greater part overcomm • th, the baster, and that the most are ever the wor •• ; and shall we go against common fence, and univer sall experience? Besides, the seriptures are plain in this point as in all other, simply necessa y to salvation) telling us that the way to hell is broad and well beaton: and the many go in there, at. But o • how straight is the gare, and narrow the way that leads to life, and how few there be that find it. Christ slock hath ever been found a little flock: standing, as the host of lsrad, like two little slocks of kids: when the wicked (on to'there side) like the Aramites, fill the country. This the put blind Philosopher could see, and therefore say, Sapiendum cum p •• uc is: m and Diogenes thought he should ever do best, when he did least what the most did. And Cassianus counsels us in his epistles. Vive ut pauci, &c. Live as those sewest live; that with the few ye may be found in the kingdom of heaven. It was a brave answer of Liberius an orthodox Bishop in the primitive times who when he was pressed by the Emperor Constantius to forsake the truth, and vote for Arianism by this argument. Quota pars es tu orbis terrarurn? Art thou wiser then all the world? He very honestly and discreetly replied, The truth is no whit prejudiced by my alonenesse in standing out: nam & olim tres soturn &c. for of old also there were there only that would withstand the wicked edict of the king of Babel. And remarka • le is the speech of Nicolas the first, Bishop of Rome to Michael the Emperor of Constantinople. It matters not how srnall the number he, if godly: nor how great, if ungodly: since multitude and Antiquity are but ciphers in Divinity, and not much to be stood upon, further then they will bear waignt in the balance of the Sanctuary. .

Secondly, study that great but much neglected art of self denial; and learn to say peremptory nay to any whether person or thing (theugh never so dear or delightful) that would cool thy courage for Christ, or call thee cst this most savoury course. And first, if carnal Reason come in and offer to obtrude that twice-sodden colewort of hers (persuading thereby to a politick forbearance of forwardness by the fear of what may follow) Be not righteous overmuch, neither make thyself over-wise q. d. be discreet and wary, and stand not so strictly upon terms of conscience: why shouldst thou destroy thyself? why shouldst thou incur the needless danger of envy and vexation, by thrusting thyself over-eagerly into observation? Stop thine ears, I say, to this subtle enchantresse, and rather hearken to the voice of God's spirit in the verses immediately following. Be not wicked overmuch (saith he, in opposition to that former, Be not just overmuch ) q. d. He that slackes, and remits but a little in goodness, and (for his own ease and honor) qualifies it, though but with a little degree of badness, the same is wicked, and over-much wicked: Neither be foolish (in opposition to that above-said, Be not wise over-much ) as all are, that temper spiritual wisdom with carnal policy: for why shouldst thou die before thy time? to wit, by an unseasonable death from God's hand; then when it were better for thee to do anything then to die: since after death there is judgment, and hell-fire, and all to be passed thorough by the poor soul. This is the voice of heaven, wherewith ye are to still and stop the mouth of that wisdom which descendeth not from above, but is earthly, sensual, devilish.

Next, for carnal friends, deny yourself also in them if you mean to keep in with Christ. They'le be ready enough with Peter to prompt you to be good to yourself, and not rashly to run the hazard of a singularitan, to your I know not how great disgrace and disadvantage &c. For a counter-poison, consider: is there any friend to God? or any foe to him? Did not Eli pay dear for displeasing the Lord, to please his children ? and had it not like to have cost Moses his life for forbearing to circumcise one child (as he had done another) for angering his wife ? Tell me not here • shall be mocked, and hooted at, if I refuse to be fashionable. why, what of that? if a lame man laugh at thine upright walking, wilt thou therefore halt ? if dogs bark and bounce at the Moon, shall she therefore hide her head, and cease to shine any longer ? David becam the drunkards song, and a by-word among the sons of Belial, who came round about him, making mouths and mowes was he ever a whit the worse man for that? Did not Paul hear Pest, Elisha baldpate , our Savior himself Conjurer, traitor, mad-man? So true is that of Chrysostom, Mad sinners censure all for mad that come short of themselves in madness . A very Philosopher could pity those that set him at naught, and count it his honor and happiness to be despised by the many . And Seneca's enemies could not faster learn to rail, then he to neglect. 3 Deny yourselves further, in your liberties with Michaiah, who would not biasse for any man's pleasure, nor voice with the rest of Ahab's parasiticall Prophets, though he were sure to kiss the stocks for his stiffness, and there to be fed with hard-meat, till the kings return in peace. Deny yourselves astly in your lives, if called unto it. What cared the three children for Nebuchadnezzar's wrath, burning seven times hotter then his furnace ? kill them he might possibly, burt them he could not , and that made them so resolute. For he that truly fears God, and thinks upon his name, dreads no danger, fears no colors, denies himself utterly, m takes Christ's cross upon his shoulders, a fagot in his arms, and his life in his hand, and so resolves to follow Christ thorough thick and thin, thorough fire and water, poison and sword, or anything else that stands in his way. *

Thirdly blow up thy smaller spark into a flame of zeal; which is an extreme heat of all the affections, love, joy, desire, indignation, detestation, and the rest This as it will make us come off more roundly in God's hardest or hottest services, ( fervent in spirit serving the Lord , saith the Apostle) so it will kindle itself from others coldness, sharpen itself from others dullness, quicken itself from others slowness and heaviness to duty: like as the cold of the air makes in us our natural heat the stronger, and as water causeth the fire in the forge to flame the faster. See an instance of this in David: My zeal, saith he, hath consumed me, because thine enemies hath forgotten thy word. Lo, his anger so burnt against the sinners of his time, that it eat him up , yea it inflamed his very hatred. So far was he from running along with them, that he abhorred them in his heart: for do not I hate them, O Lord, that hate thee, and am not I grieved with those that rise up against thee? I hate them with perfect hatred, I count them mine enemies . David knew well that patience in God's cause, and in case of his offense, was but blockishness; moderation, mopishnesse; connivence, cowardice; and that madness here was better then meekness: which made him hate such wicked ones as spoke against God, and took his Name in vain, with perfection of hatred: and not make dainty upon any politique respect, to cast down the gauntlet of defiance to the faces of them, as his utter enemies. Now the blessing of God light on that Good heart that hath a stomach (as David, and the good people in the Text had) against God; dishonor. But 'tis a fearful thing, and a sore sign of a spiritual declension, when Christians can comport with God's enemies; and digest their oaths and other outrages, with as much ease, as the Ostrich doth the hardest iron. The angel of Ephesus could not abide them that were evil, nor away with those counterfeits, that called themselves A • ostles, and were none , and is highly commended for it: though otherwise none of the forwardest . When the contentious Corinthians heard carnal, for coming so near, and looking so like the wicked, that they could hardly be distinguished. Are ye not carnal • , and walk as men ? A foul fault in a Christian.

Lastly, Think sadly and seriously upon thine h •• h and heavenly calling , and labor to walk as 〈…〉 Apostle often exhorts : And know, that God will 〈…〉 from others which he will not abide in his own. Every cal • ing hath a Decorum, a seemliness, a suitableness appertaining to it. A Gentleman hath another manner of behavior then a scullion, a Courtier then a Carter, a Prince then a pesant: and so should a Christian too, then another man. He should demean himself nobl • , heavely, gellantly , worthy of God, and as becometh a saint , a citizen or heaven, and a burgesse of the new Jerasalem : Not clownsnly, unworthily, basely foolishly , like an inhabitant of the earth , or a • ree-holder or hell . Greatest States afford least liberty , and therefore are such worse (saith that • ather) though they be no worse then others, because they ought to be better . It is some singular thing that God looks for from his people; and that which is excellent, extraordinary, and above vulgar pollibility. Should such a man as I she? said good Nehemtah q. d. Though other men • aply may, yet • may not do it: though the Philistines might carry God's Ark in a new cart, and hear no further of him : yet if Israel attempt such a thing God will make a breach upon them This is that which the Lord hath said, I will be sanctified in all them that draw near unto me , Sanctified he will be, one way or other; either in us or upon us . 'It is sure, he will be no loser by us: as he should be in a high degree, should not we be harmless and blameless, the sons of God, without rebuke, in the midst of a crooked and p • r • erse generation amongst whom we shine as l • ghts . so that the Sun may go unseen, as soon as such . And as the least aberrarion is quickly espied in those heavenly bodies, so in the saints of God: nothing they do escapeth sight and censure; all is marked and observed They watch for my halting , saith Jeremy, as those that would desire no better sport: they pore and pry • s into every particular, if haply they may take us. tripping in anything; they search into our whole conversation more narrowly, more thoroughly, then Laban once did into lacobs stuff ready pressed, and prepared to blaze, and blaspheme for the least slip they can lay hold on, be it but in a rash and indiscreet speech that falls from us, or the like. Now what a glory is it to slaughter envy itself? to stop an open mouth? nay to reprove their darkness by our light , their covetousness by our contentedness, their pride by our lowliness, their peevishness by our patience and peaceableness, &c. and so to clothe them with their own shame , by our unblameable behavior, that they shall self condemned return and discern between the righteous and though wicked: and be forced to testify of us, as Saul of David, that we are more righteous then they . This is to shine as lights in the world. Herein indeed, like the Sun, which although wicked men may at sometimes hate, because it discovereth their deeds of darkness, yet are they so convinced with its beauty and excellency, that they cannot for shame speak against it.

Now to wind up all in a word: Look to your s • lves that we lose not those things that we have wrought, but that we receive a full reward . The ends of the world, you see, are come upon us , cast we are upon the last and worst times of all , those hard and perilous times , which the Apostle long since prophesied of: wherein because iniquity aboundeth, the love of many is waxen cold . Who seeth not every age worse then other, and (to go no further) this then the last Do not diverse among us fall from the love of the Gospel? Is not religion turned, with many, into a mere formality and policy? our ancient heat and forwardness, into a general coldness in profession, lukewarmness in religion, denying the power of it in our lives and conversations? Well, I say no more to as many of you in our Thyatira as have not the doctrine of Jezebel, and which have not known the depths of Satan, as they speak, but this, That which ye have already, hold fast till Christ come . And seeing ye know these things before, take head lest ye also, being plucked away with the error of the wicked, fall from your own sledfastnesse . Take heed that ye prove not, with the Prophet Isaiah, men of polluted lips, by living among a people of polluted lips : that ye learn not to swear, with Joseph , by conversing with swearers: and to curse with Peter , by being awhile among the ruffianly soldiers. The worse any times are, and the less comfortable, the better should we be, and the oftener in God's presence : therefore walking exactly , (or, as in a frame) and redeeming the time, by a redoubled diligence in all holy duties, because the days are evil. Let others strange and wonder what's come to us alate, that we refuse to run with them (as once) into the same excess of riot: say thou to thyself ; Better go to heaven alone, and with the ill will of my neighbors, then to hell with never so much company, and with the love of all the world. But indeed ye are not alone, however it may seem so (as it did once to Elias ): for ye have many fellows abroad, your brethren and companions in the kingdom and patience of Jesus Christ , who will be ready, as here, to join with you in speaking often one to another for mutual edisication, and encouragement . Beside those other also above, (whom you may see by the eye of saith) the crowned and glorfied Saints, I mean: all which trode the same tract of holiness with you, have gone to heaven alone, and been hated for it : yet is not any one of them heard now to say. Oh what fools were we, when time was, to be so strict and conscientious, to stand upon such nice points, to sequester ourselves from the corrupt courses and companies of others , to deprive and abridge ourselves of the pleasures of sin, and delights of life &c. Oh, no such word is ever heard to fall from their holy lips: but they rejoice rather, and infinitely exult and glory in that God, that gave them an heart to do as hath been said, and in those rivers of exquisite and unmixed pleasures, with the which their good hearts are even inebriated , and (in a sober sense) made drunk again; whiles they continually behold his face, with whom they once walked in the flesh, as a man with his friend. In who e presence is the fullness of joy, and at whose right hand there are pleasures forever more .

SECT. I. The Doctrine cleared, and confirmed by Scripture.

THe truth of which Assertion will soon appear, if we take notice how the holy scripture 1. conjoins God's service and his fear, making them go hand in hand, as individual friends and companions 2. confounds them and takes them for one and the same thing. 3. gives it ordinarily for a just description of a godly Christian, that he truly fears the Lord.

First, you shall find God's true service and his holy fear go coupled and handfasted in sundry scriptures. Some few for a taste: Now therefore fear the Lord, saith Joshua in his last farewell to the world, and serve him in sincerty and truth : intimating that there is no sincere service done to God, where his fear is not found. So the Psalmist, Serve the Lord with fear, and rejoice before him with reverence . Fear then, must be one thing in God's works, and reverence another, whatsoever be the third. Indeed it is the first second and third in God's true service . Hence, the Apostle, Let us have grace, saith he, whereby we may serve God acceptably with reverence and godly fear. As who should say; A fearless heart is certainly a graceless heart: neither let such a man think that he shall ever receive any wages at God's hand for such unacceptable work; since displeasing •• rvice is a double dishonor.

But secondly, as God's true fear and service are in some places of scripture conjoined, so in other some they are confounded and indifferently taken the one for the other as terms convertible. See for this Deut. 6.13. compared with, Mat. 4.10. and again Mat. 15.9. with Isaiah 29.13. whereupon Solomon the wise makes this fear of God the Alpha and Omega, the beginning and the end, the first and last in God's business. The basis and beginning of all he sets it for, in the beginning of his Proverbs : the end and upshot of all he concludes it, in the close of his Ecclesiastes. Let us hear the end of all, saith he, Fear God, and keep his commandments, for this is the whole man, as Broughton (after the vulgar ) reads that text.

Lastly, to persuade this, the scripture usually describes a godly person by this property; sets him out by this periphrasis, not only here in the text, but a few verses below chap. 4.2. But unto you that fear my name (set in opposition to the proud and wicked ver. 1. as these here to those stout rebels ver. 13.14, 15.) shall the Sun of righteousness arise &c. So elsewhere up and down God's book. Men of Israel, saith the Apostle, and ye that fear God give audience A close connection you see: for All that are Israelites indeed, Jews inwardly do fear God, according to that of Solomon, He that walketh in his uprightness feareth the Lord Whence it is pinn'd as a badge upon the sleeve of every faithful Christian, as of Job (for instance) in the Old Testament, and Cornelius in the New, that they f • ared God, and eschewed evil, u for by the fear of the Lord men depart from evil, Pro. 16.6. The scripture then is express for us you see, that every servant of the Lord fears the Lord: Neither need we want Reasons for it whether we look upon this holy fear in its 1. Causes 2. Consequents 3. companions. 4. cont • aries, the opposites I mean, in either extremes.

SECT. II. The Doctr. further confirmed by Arguments drawn from the 1. Causes, 2. Consequences, 3. Companions, 4. Contraries to the true fear of God.

FOr the causes, first, [Reas. 1] the principal efficient cause and author of this reverential fear is God in Christ, by the hand and operation of the Holy Ghost; whose sole work it is to spiritualize that natural affection of Fear, common to all mankind: and (by putting it into a right frame, turning it into a new channel, that it may thence forward run forth-right upon God) to make it the fear of sons, the fear of God's elect, partakers of the heavenly calling, & that Covenant of grace, one special claus whereof is this, I will put my fear into their hearts ('tis a fruit then of God's own setting, and taken off the tree of life, for they shall never depart from me, but I will rejoice over them to do them good, and will plant them in truth with my whole heart, and with my whole soul 'It is a blessing of God's own right-hand. I will put my sear &c. I, is emphatical, and exclusive. q. .d I, and only l. 2. And not a common blessing neither, but such as he will bestow on his own alone, with whom he is in special covenant: Thirdly, And this by way of infusion, that all may be of grace: for he will put his fear into their hearts: Fourthly, and for the best end; all this is, that they may never depart from him. For this is a filial fear, out of ingenuity: and the servant abideth not in the house forever: but the Son abideth forever, saith the natural Son of God that came out of the bosom of his father, knew all his counfell, and upon whom the spirit of the fear of the Lord rested for his members. Some other subordinate, and less principal causes also of this grace in speech I might here mention, as making to ourpurpose: such as are 1. a lively faith in all the glorious and gracious attributes of God, especially his fatherly compassion and kindness, which is better then life, 2. an a • dent childlike affection to God as a father, whose displeasure we therefore fear and feel more bitter then death . But these with some other graces that concur as principles to the constituting of the right fear of God, • pass for hast, and come to the second Reason.

And that is taken from the effects and consequent of this holy fear, and they also are such as suite only with God's dear children, and are found in none other besides. To instance only in two of them (till we come to the Application:) First, Christian conrage, and a confident reliance upon God's fatherly love and affection for safety and salvation. In the fear of the Lord, saith Solomon, is strong confidence, and his children (for such only sear God, which is the point in proof) have a place of resuge, what even siorme be up, they have God name to repair unto for shelter. Now the Name of the Lord is a strong tower, the righteous run to it and are safe : safe, I • ay, it not from the common destruction, yet surely from the common dis • raction; those slinging frights, horrible amazements, and woeful perplexities, wherewith the hearts of those that sear not God are miserably pestered, and even eaten up m •• e day of evil. Thou shalt be mad for the sight of thine eyes that thou shalt see, saith God to such: And again, they shall be at their wits ends, nay, at their lives ends for fear, and for looking after those things that are coming upon them. Nabal for example, whose heart even died within him ten days before he died upon the apprehension of his late danger: and he became as a stone But now 'tis otherwise far with those that fear God, that fear before him. God is our refuge and our strength, saith the Church, a very present help in trouble. Therefore will we not fear though the earth be removed, and though the mountains be carried into the mi • st of the Sea . See an instance in David, he having made God his fear, could sing a requiem to hi • soul, rock it asleep in a holy security, and not once be afra • d for ten thousands of people that had hemmed him in and desperately given out, that salvation itself could not save him out of their hands. Against all which blasphemy, and bravadoes of his enem • es, he encourageth himself in the Lord his God, and comfortably concludes the Psalm, with, Salvation is of the Lord, and I have devoted myself to his fear, therefore I cannot miscarry so long as he is in safety. If a child have his father by the hand, though he be in the dark, he is not afraid: so is it with us, whiles by saith (the mother of this fear) we sit and see him that is invisible at our right hand, to support and save us.

A second effect of God's holy fear is a careful thinking upon his name, a reverencing of the commandments , a conscionable endeavor of doing his whole will, to the obedience whereof this fear doth strongly incline and enable us: For which cause it is, that the Lord having delivered his law in great terror, wisheth that the heart of his people might be always fraught with his fear ; which might be as a domestical chaplain, a faithful monitour in their bosoms to quicken them to obedience. And the preacher in this respect compriseth in this one grace alone, all other virtues and duties because it involves and carries along with it a religious care of all the commandments though never so harsh and uncouth, even to the denying of a man's self in all his selves. 1. For his natural self: Isaac was reind in by this religious fear from reversing Jacob's blessing (though natural affection within, and Esau's roarings without prompted him thereunto, but,) he did not, he durst not do it, because he trembled with a great trembling exceedingly , when now he saw that he had done unwilling justice. 2. For his carnal self, • his own ease, honor, comfort, prosit, and other personal respect; and conveniences: see it in Jonah, who after he had known the terror of the Lord in the heart of the sea, in the belly of the whale, how willing was he on his way to Nanveh ? So the Prophet Isaiah after he h • d •• en God •• his maj • sty, was so subdued by his fear, to the obedience of his will, that no sooner could the Lord say, whom shall •• en • ? but he replied, here am • , sand 〈◊〉 , though before he were wondrous unwilling to so unwelcome an er and. 3. in his spiritual self, his own unde • itanding, judgment, reas • n, I mean. Abrahu • was excellent at this: for as in believing the promise of a son 〈 in non-Latin alphabet 〉 , he cens •• ed not the dryness of his own body, nor the deadness of Sarah's woe • nb: he cared not for that, but silencing his Reason esalted his saith, giving glory to God: so in parting with him again at God's appointment he conserred not with flesh 〈◊〉 blood (as St. Paul speak, in another case ) but getting up early (which shown his will • ingnesse on his way) he went an end with the work, and therefore he • d from heaven; Now I know that thou fearest me &c.

4. Lastly in his second self, wise and kind ed: a, Job, who retained his integrity, and •• nyed himself in his wicked wife that bad him cu •• e God and die : for he feared God, and so eichewed that evil also. The like we may say of Moses the servan of the Lord, who after he had met God in the Inn, and was surprised with his fear, not only circumcised his son, though to the great disconte • t of his froward wife, but also sent her away upon that occasion and trouble (as it is likely) to her fathers house again; who met him at Eoreb, and reslored him his wife and children. Thus the fear of God fame a man to an umversall self-denya • l and makes him willing to be whatsoever the Lord world have him to be, in every part and point of dut,: than which I know not what • u • er sign can be shown of a sanc • isied soul.

Thirdly for the companions of God's fear, they are such as do accompany salvtion : which as far 〈◊〉 the wick • d as they are from se 〈◊〉 God's shatu • es h. These are,

First sound judgment and saving knowledge of God and his will, ourselves and our duties. Hence they are set so near together in the prophet. The spirit of knowledge, and of the fear of the Lord . And in the next verse, This same spirn shall m • k • him of quick understanding in the fear of the Lord, to discern of things that be excellent: such as none of the p •• n as of this woe • ld ever knew, but God h • th revede • them to us (that desire so fear his 〈◊〉 with Ne •• on • b ) by that spi • it of his, that s •• rcheth ad th •• gs, 〈…〉 things of God, causing us (for a largesse) to know the things th • t are sre • lie given us of God . And this way it is that the secret of the Lord is with them tha • 〈…〉 , and he will (yet) show them his Covenant . Such shall be both of his Court, and his Council, as Abraham (for instance) betwixt whom and the A • mighty, was much mutual correspondency, and exchange of curetesy. 〈…〉 was the 〈◊〉 of God , and God was the Fear of Ab • aham: for I 〈◊〉 the thus 〈◊〉 me, said the oracle, hooans • thou hist not withheld thine enely sonre from 〈◊〉 Now if Abraham withheld not his son from God his Fear, shall God withhold his secret from Abraham his friend? Noah: but he shall snow God's mind with the first when the blind Sodomites shall not see, till they feel hell rame down from heaven upon their hides (as a Father speaks) for sails of ten such men as A • ra ••• in five great townships that feared God, and thought upon his name. For the froward is abomin it • on to the Lord, but his secret is with the righteous . And the fear of the Lord is the beginning of knowledge: but fools (for want of this fear) despise wisdom, and instruction

A second companion of this holy fear is sweetest complacency, and all dearest delight in God and his ways. This also is an adjoynt of God's holy fear, and an indulgence granted only to his sons, and daughters. A good man is like a good Angel , always looking upon the face of God: and the more he looks, the more he loves, and the more he loves the more he fears: he loves in sear, and fears in love: that like as in God, mercy and truth meet together , so in the child of God, love and fear do kiss each other. By the first their mouth is filled with laughter, and their hearts with joy , By the second they are troubled at his presence, and when they consider his absence, they are afraid of it . In respect of both, the Psalmist saith, serve the Lord with fear, and re • oyce before him with reverence . These two concur in the godly in their journey to heaven, as they did in Jacob journeying to Padan Aram. How fearful is this place saith he, where yet nevertheless he saw nothing but blissful and beatifical visions. Or as they did in the good women in the gospel, who departed from the sepulcher with fear, and great Joy . A strange composition of two so different affections: will you know a reason? All other base-borne fear hath pain in it but this fear, that issues from love, carries meat in the mouth: for it is not anxious and tormentfull, but delicious, and comfortable. Hence fear and joy are set so close together by the psalmist. Blessed is the man that feareth the Lord, and (at same time) delighteth greatly in his commandments (a practice proper to God's free hearted people ) And the churches are said to walk in the fear of god, and in the comfort of the holy ghost .

And here it might be easy to enumerate and reckon up many more Companions of the fear of God, such as are. 1. Humility for by humility and the fear of the Lord are riches and honor and life . 2. Care of sincerity and truth in God's service: Now therefore fear the Lord saith Joshua, and serve him in sincerity and turth . 3. Hope in God's mercy, for Let them that fear the Lord, trust in the Lord, saith the Psalmist . 4. Godly sorrow for the least sin &c. But it shall suffice, in this hast of time, and crowd of matter, to shadow out unto you the lovely train of heavenly graces that guard and attend the true fear of God in that on example of Joseph, a man famous for this fear, and no less eminent in the attendants and companions of it: as is well observed by that divine Chronologer, in whose words I will relate it. Josephs life saith he, was, a kind of heaven, gayly belpangled, and richly stored with orient stars of excellent virtues. Towards his good God, he shown forth all holy fear and piety: toward his loving master, thankfulness and fidelity: toward his immodest mistress, shamefast'nesse and chastity: as touching himself, all godly wisdom and continency: Toward his father (after this) tender respect and more then Stork-like affection: Toward his brethren, greatest mercy and tender compassion. In adversity, none so patient, in prosperity, none so provident &c. And all flowing from this fountain of God's holy fear, most eminent and exemplary in Joseph, if ever in any, as ye all know that are any whit versed in his heart-melting history.

Lastly, look a while upon the fear of God in the Opposite on either hand, and you shall plainly see that none but the truly religious holdeth the mean. It is he that walks in the middle way, though not without some stumbles in it, and stragglings out of it otherwhiles, to the right hand or to the left: which yet he quickly perceives, and as soon recalles and recovers. These extremes are 1. In the defect, a carnal security and senselesnes in sin. 2. In the excess, an hellish and slavish fear of God, as a judge, or tyrant. The first of these is nothing else but that bold venturousnes, whereby graceless and ungodly persons presume to rush desperately, without fear or wit, into sins of all sorts: flattering themselves with false hopes of impunity against all the judgments of God denounced in the word, and executed in the world , yea though their imiquitie be found to be hateful . These the scripture termeth fools, to whom t is a pastime to do mischief : living as if there were neither heaven nor hell, God nor devil; till (coming at length to that dead and dedolent disposition of such as being past feeling do work all uncleanness with greediness, ) they work out to themselves their own damnation; and be made to feel that unsupportable wrath and vengeance, which they would never be drawn to fear or stand in awe of. For, Blessed is the man that feareth always, but he that in a desperate boldness or Cyclopicall contempt of the divine Justice, hardeneth his heart shall fall into mischief , yea shall suddenly be destroyed, and that without remedy In executing of which dreadful sentence, though the Lord be slow, yet he is sure, his forbearance is no quittance. But although a sinner, in high contempt of God's heavy displeasure, do evil an hundred times, and his days (through God's infinite patience) be prolonged, yet surely I know, saith Solomon that it shall be well with them that fear that Lord, which fear before him . That is, that fear him in his ministers and deputies, trembling at his judgments, while they hang in the threatenings melting, as Josich at the terror of his menaces; nay by the kindness of his mercies, which dissolves their good hearts, as weak water doth some thin substances, or as the hot • un doth the hard ice. An instance hereof ye have in that solemn meeting at Mizpah: where Israel, which had found the misery of God's absence, is now resolved into tears of contrion and thankfulness, when he was once returned and settled in Kiriath-jearim. Then they met together at Mizpah and drew water and poured it out before the Lord . Whether 'twere tears out of their eyes, or water out of their vessels (as a ceremony, or pledge of their hearty humiliation) the difference is little. Sure, it was to testify the tenderness of their hearts, which, having hanged loose a long time from the Lord, began now to unite again unto his fear *. It is certain that the mercies of God draw more tears from his children, then his judgments do from his enemies: who as in prosperity bec use they have no changes, therefore they fear not God so in adversity their hearts are the more h • rd • ed thereby from his fear (as in Pharaoh and Ahaz ) till at last, by long trading with the devil in the ways of sin, they come to lose, with him, all passive power also of being wrought upon; and arrive at that that height of incurable hardness, that neither ministry, nor misery, nor miracle, nor mercy can possibly mollify: Which is the greatest plague that can befall a man out of hell, and the very next step into it.

But the second extreme, standing in as full opposition to that fear of God, we are treating of, is, that slavish and hellish fear and terror that evil spirits and men conceive of God, whom they look upon only as an implacable sin revenging judge, or tyrant rather, ready to tear the very kell of their hearts in suder and to send them packing to their place in hell. Hereupon follows an exulcerate hatred of God, (according to that of the Poet, whom men fear they hate) a desperate • unning away from God, with Cam, Saul, Ahrzath &c. A secret rising up against God, and an inward desire, that there were no such thing as God, that so they might never be called to an Audit and account of their wicked ways, and sinful courses, as they are sure to be in that dreadful day. This the Devil and his imps believe and therefore tremble . The Greek word seems to imply such an excess of fear as causeth gnashing of teeth like the clashing of armor, or horrible yellings like the roaring of the sea The reason of which outrage is rendered by Ter • u • iam. No sinner, saith he, escapes fear of God's wrath, and all because he can never possibly shake off Conscience: which (being Mans spy and God's overseer) if it be not desperately feared or sealed up securely with a spirit of slumber against the day of slaugh •• r, doth sting the evil-doer (betwix • whiles ) with unquestionable conviction and horror. And thus it fares ordinarily with a wicked person. But now tis otherwise with the godly, when they are out of temptation (for then, you must know, it is ego non sum ego with them: they are not themselves, neither can any right judgment, as then, be made of them) But usually their hearts being purisied from an evil conscience through the blood of sprinkling cast upon them by the hyssop bunch of faith , they have peace with god their reconciled father in Jesus Christ. Whom therefore they love in fear, and fear in love, wishing nothing more then his being. Let he Lord live , saith David ) as the principle of their well-being: for it is good for me to draw near to Jehovah : Into whose presence they therefore flee, as the doves unto their windows . I will come into thine house in the mulutude of thy mercies, there's his reverence Loe this is the guise of a godly person, whiles himself. He fears and loves, fears and hopes, fears and prays, fears and feasts , fears and works, yea works out his whole salvation with fear and trembling: and all because he knows that 'tis not of himself, but of God (a most free agent) that gives both to will and to work, and all of his own good pleasure , as the Apostle there enforceth it.

SECT. III. Objections and Queries touching the Fear of God, cleared and answered.

IF any object here that of Saint John, [Object.] Perfect love casleth out fear

That is, (say we for abswer) servile and base fear, which love is perpetually purging upon For as for filial and friendly fear, it is never cast out, no not in the state of perfection neither: for the very angels cover their faces and feet before God , as knowing their distance.

But is the fear of God's children here purely filial, without all mixture of that which is servile? [Quest]

No: [Ans] nor need it be. For first, servile fear (I mean fear of punishment) is a good legal preparative to filial, the spirit of bondage to the spirit of Adoption, which it introduceth, as the needle or bristle doth the thread that follows it.

Secondly, as it cannot be utterly cast out whiles we are here, so it is of singular use to a Christian in his way homeward: for being pa • tly flesh, and partly spirit, it is profitable for the unregenerate part (which is a slave and not a son) to be contained in duty, and restrained from sin by the fear of God's justice, power and punishments. And hence it is (saith One) that the fear of God is so much urged in Scripture: to show a difference between man's first integrity (wherein he needed no other motive to duty then love) and the renovation of God's image in us since the fall; which being but imperfect, and in part only, therefore hath God purposely fixed in us the affection of fear, and sanctified it in his own, to the restraining of them from sin, and provoking them to duty.

How far forth then may it be lawful to stand in fear of God's wrath and judgments? [Quest]

Divines determine it thus: [Answ] we may not fear the punishment only, and not the offense, nor yet the punishment chirefly, and more then the offense: but the punishment must be feared with the offense, the offense being feared first and most. And this is both commanded by the Lord Christ , and commended unto us in the examples of David , Jostah Habakkuk and diverse other saints. And the reason is ready rendered by Moses. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath : that is, As any man fears thy displeasure more or less, so shall he feel it, as some understand that Text.

SECT. IIII. Use. 1. Information. They that scar not God are not his: and who these are by their Character out of Psal. 36.1, 2, 3, 4, &c.

Use. 1. NOw for Use of this point: Is it so, that every faithful servant of God, feareth God? hence then in the first place, will follow, as a consectary, that all such as are destitute of this reverential fear of the Almighty, are (notwithstanding all their other commendable parts and properties (to be esteemed no better then graceless, and irreligious persons. Hence it is so often made the brand of a son of Belial, that there is no fear of God before his eyes: and this is purposely reserved in Scripture (after a large bedroll of other abominations found in men's hearts and lives) to the last place of all ; to intimate: that the want of God's fear is the ground of all the forementioned mischiefs, the mother of all the misrule in the world: As in that unjust Judge, (for instance) who was therefore unjust because he feared not God, nor regarded man . And surely the fear of God is not in this place, therefore they will slay me, said Abraham of the men of Gerar . Lo, he could promise himself no good at all of that place and people, [Object. Sol.] where God was not feared.

God was not feared, may some say: what a reason's that? there is no people so barbarous, or person almost so brutish, that feareth not God.

For answer: I confess there is nothing more natural then to stand in awe of a Deity. Whence also it is that God in the Greek tongue hath his Name from fear, as some derive it. And the Chaldee Paraphrast sometimes useth the word, Fear or Terror, for God, because of the fear (confessedly) due to him. Hence Jacob coming from Syria, and being to swear to a Syrian, sware by the fear of his father Isaac . But that all fear not the true God, or, 2. that they do not truly fear him, and so are none of his, 'tis more then evident.

First, 'tis certain that all men fear not the true God, but something else, which they set up in his room. Who seeth not that some fear idols and devils as Pagans: some he-saints, and she-saints, as Papagans: some the Queen of heaven as the superstitious person, that consults his calendar, and scars nothing more then to fall sick upon an evil day. Some again fear di • grace, as Saul : danger and displeasure of great Ones, as Pilate; who feared, if he released Clirist according to his conscience Caesote should (as indeed afterwards he did) pull his purple over his ears, and kick him off the bench