Commentary on the Minor Prophets

SECT. VIII. Let none suck poison out of this sweet Point.

FOr Application: [Use 1] Of this comfortable point, we may well say as the Prophet doth in another case, Isaiah 28.9. To whom shall we teach this Doctrine? who is fit to hear and receive it? This is meat for children, not off all for dogs, not draff for swine. Let it therefore be limited to God's children that fail of infirmity, not laid hold on by his enemies, that go on in iniquity. And that they may not, let us bound the point, and mound it too, that no beast break thorough to this mountain of mercy, lest he be thrust thorough with a dart: that no ox nor asse fall into this pit, by turning God's grace into wantonness, lest at length he fall into the bottomless pit: that no spider suck poison out of this flower, lest he burst, and his bowels gush out with Judas, and so he go to his place. In a word, that none stumble at this good word of God, being disobedient thereunto, 1 Pet. 2.8. lest he stumble and fall, and never rise again, Hos. 14.9. Which to prevent, two things would be considered. First, that though all men have their spots, and therefore deserve not to be spared, yet as wicked men's spots are not the spots of God's children, so neither is their speed. For their spots first, Hear what God saith of the one; They have corrupted themselves, their spots are not the spots of my children, they are a perverse generation: As of the other; They are, saith he, blameless and harmless, the sons of God, unspotted in the midst of a wicked and wayward generation. Where it is easy to observe, a flat opposition, a palable difference. The natural man is all overspread with the bright spot of sins-leprosy. Spots they are and blemishes (saith St. Peter ) in the abstract, sporting themselves with their own deceivings, having eyes full of adultery, and that cannot cease to sin. Such an habit and even necessity of sin they have, by long trading, contracted, that if the Ethiopian can change his skin, or the leopard his spots, then may they also do good that are inured to evil. Sin is in such no otherwise then spots are in a leopard, not by accident but by nature: such as no Art can cure, no water wash off: For why? they are not in the leopards skin, but in the flesh and bones, in the sinews, and inwards. And this (to say truth) is the case and condition of us all by nature. Whence also it is, that the just man slips seven times a day, and, in many things we offend all, saith St. James, Apostles and all: and that none can say, his heart is clean. Howbeit, though a godly man sin, yet he doth not commit sin, he doth not sin sinningly, for his seed remaineth in him. The oil of God's Spirit wherewith such a one is anointed, setteth the colors (which are of his own tempering) so sure on, and maketh them cleave so fast together, that it is impossible he should return to his own hue. Christ also, that offereth himself without spot to God his Father, hath so purged their consciences from dead works, that they thenceforth serve the living God acceptably, lifting up their faces before him without spot; yea they are steadfast, and need not fear, Job 11.5. Lo, this is the comfortable condition of the children of God. This is their spot on earth, and this is their speed in heaven. But now the ungodly are not so. Neither their spot nor their speed is as that of the Saints. For, first, the lepers lips should be covered according to the law: their breath is infectious and offensive. To the wicked God saith, What hast thou to do to declare my statutes, &c. Psal. 50.16. Our Savior suffered not the devils to speak, because he needed not the service of such: high words befit not a fool, saith Solomon. Even David himself (till thoroughly purged from his two more grievous sins) was suspended from the comfort of the covenant, and disabled for holy duties, Psal. 51.15. For, know ye not, saith He, that the Lord hath set apart the godly man for himself. And thence infers, the Lord will hear when (as such a One) I call unto him. But if I regard iniquity in my heart, the Lord will not hear me. If I cast but a leering look toward some lust, or have but a months mind to it. If there be in me but an irresolution against any evil, much more a deliberate purpose to run into it; God, that cannot see evil, will not hear the prayers, nor bear the manners of such a David. How much less of graceless and profane persons, whose whole lump is leavened, whose whole hide is spotted, whose whole frame is corrupted, being evil, only evil, and evil continually. Who, lastly, are so transformed into sin, that it is even predicated of them: according to that of the Prophet; What is the transgression of Jacob? is it not Samaria? And what are the high-places of Judah? are they not Jerusalem? God as he seeth no sin in his children, so he seeth nothing else but sin in others: Their moral virtues are with him but splendida peccata, glistering sins: their civil praises nothing set by, Jer. 8.8. Sin in such is said to be the old man, as if sin were alive, and the men dead: as if they were totally turned and transformed into sins image. What marvel then though the Lord be far from the wicked, when he heareth the prayer of the righteous, Prov. 15.29. They sacrifice flesh for the sacrifice of mine offerings and eat it, but the Lord accepts it not. Now (even amidst their sacrifices) will he remember their iniquity, and visit their sins, Hos. 8.13. Where it is remarkable that in scorn He calleth their sacrifices flesh, ordinary flesh, such as they sell in the shambles. See the like, Jer. 7.21. And in a like sense, Hos. 9.4. Their bread for their soul shall not come into the house of the Lord, that is, the bread for their natural sustenance. The Prophet speaks there of that meat-offering, Levite. 2.5. appointed for a spiritual use; yet called the bread for their life or livelihood, because God esteemed it no other then common-meat. Semblably, such (now-adays) as come in their sins to the Lord's Supper, they receive the bare elements, and because no more, a curse with them. Obed-Edom was blessed for the Ark, the Philistines cursed: wheresoever the Ark came amongst them, there came destruction. The ordinances, if they be not proper to men, are deadly. God saith of those that frequent them, as Solomon said of Adonijah, if he will show himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die.

SECT. VIII. Reproof of such as censure hardly of God

NExt here's ground of just and sharp reproof of sundry such, [Use 2] as being otherwise very honest and good people, are yet herein much to be blamed and censured that they censure so ill of God, worse of themselves, and worst of all others

For God first, they repute and report him an austere man, a strict and severe Lord, a hard and rigorous task-master, such as reaps where he sowed not, gathers where he scattered not, exacts more then he affords requires more then they are able to perform. Now if they were ungodly an irreligious men that thus quarrelled their Lord, as once those murmurers in the wilderness were, that esteemed God's house a prison-house, of greater bondage and baseness then Egypt itself, it were the less to be wondered at, and the better to be born withal. For such being out of Christ are yet under the rigor and coaction of the law, as it requires perfect obedience, and that by their own strength: which because it is impossible, as now, they die without mercy. But for a child of God that is no longer under the law but under grace, that hath Christ formed already in his heart, of whose fullness he hath received grace for grace, that hath the spirit of God for his guide, the joy of God for his strength, the word of God for his learned counsel, and the grace if God to be sufficient for him; sufficient, I say, to supply that which is wanting, to forgive that which is committed, to impute Christ's righteousness, to uphold him in his weaknesses, to raise and restore him in his lapses, and in all to spare him as a man spares his own son that serveth him, what reason is there that such a man should complain of a hard master, or cry out of an unreasonable task? indeed if God would accept of no service, but that which is perfect, bear with no failings, though never so involuntary, cast out every such thing as were not cleansed according to the purification of the sanctuary, there were no dealing with him, no standing before him, no encouragement to come a near him, in his works and worships. If thou Lord shouldest mark iniquities, saith the Psalmist, O Lord, who should stand? But there is forgiveness with thee, that thou mayest be feared, that is served (whic else thou wouldest not.) And upon this ground let Israel hope in the Lord, (not run away from him and repine against him as Cain did, for that were to add iniquity to their sin, as Samuel told the terrified people 1 Sam. 12.20, 21, for with the Lord there is mercy, (the most powerful attractive Rom. 12.1. to those that have not put off humanity: whence the cords of kindness are called the cords of a man Hos. 11.6. not to be drawn to God by them, is bestial) and with him is plenteous redemption, a cornu copia of comfort, a horn of salvation, enough and enough for us all, were we never so many of us. He shall redeem Israel from all his iniquities, Psal. 130.3, 4, 7, 8. Be not ye therefore murmurers against God, as some of them also murmured, and were destroyed of the destroyer: since those thins were written for our admonition upon whom the ends of the world are come.

SECT. IX. Reproof of such saints as censure hardly of themselves, and their performances.

SEcondly, such of God's servants as are here censurable as censure overhardly of themselves, as if no children, because not obedient in all things, as it were meet. These are those over much wicked Eccles. 7.17. (according to some) that will needs condemn themselves to die before their time; think too vilely of their own persons and performances, deny, if not, belie the work of God's grace in their hearts, not wisely distinguishing betwixt nullity of grace and imperfection, weakness and utter want of it, to their I know nor how great spiritual hurt and hindrance.

These consider not that the law admits of a dispensation in the gospel, that the tenor of the new covenant requires no set measures of grace, and that if there be a willing mind. God accepts according to that a man hath, and not according to that he hath not; takes anything in good worth where there is a desire of doing better, and for the rest spares us as a man spares his own son that serves him. Away then with that male-contented sowernesse seen in some saints also, God's whinnels you may call them, for they are ever crying and puling, when they should rather sing at their work, and rejoice in their privileges: this would please their father best, as if a man have ever a little cricket among his children that will be merry and make him merry, this is the fathers darling. Oh blessed are those that dwell in thine house, saith David, they shall be always praising thee. Psal. 84.4. And for nothing more, surely, then for this fatherly and gracious disposition towards thy poor servants that desire to fear thy name, are willing in all things to keep a good conscience pleasing God. Lo the very will to do well pleaseth God, if sincere, and seconded with strifes, and attended with grief for coming short of what we should do. Hearty humiliation under weakness in well-doing, is as true a sign of sanctification, and fruit of conversion as ability to do better.

• ow I demand, which of God's children doth not thus much? and whether in doing hereof they cannot, or at least may not find sweetest acceptance, and surest recompense? Consider, is not Abraham said to have sacrificed his son, because he would have done it? And for David, had not he for his bare purpose of building God an house, this promise made him, that God would build his house forever? And albeit that very purpose of his was ignorantly and fondly taken up, as wanting warrant from God, 2 Sam. 7.7. yet the Lord both graciously approves it, for thou didst well, saith he, in that thou wast so minded 2 Chron. 6.8. and bountifully rewards it, by fulfilling that with his hand, that he had promised with his mouth, as Solomon thankfully acknowledgeth. God takes not advantages against his servants, as he might, but makes the best of everything where the heart is upright.

The good women that came with their spices to embalm our Savior's dead body, should have known that God would not suffer his holy one to see corruption, tha • his body could not have putrefied: it was their ignorance, and yet they are commended for their good intentions. So afterwards, when they came to look for the living among the dead, they deserved a chiding for not remembering what he had foretold them of his resurrection, but receive a comforting from the Angels. Math. 28.5.

The preparations of the heart are of great price with God Isaiah. 55.1. Jer. 30.2. Hath he not promised to bless our buds, so that we shall grow up as the willows by the water-courses, to be as the dew to his people, so that they shall grow as the lilly, and cast forth their roots as Lebanon. Hos. 14 4, 5. to open a door to such as have but a little strength, and such a door as none can shut? to supply all our necessities out of the riches of his glory? Hath he said all this for our encouragement, who is the Amen, the faithful and true witness, and shall we not by faith subscribe & seal to it? Do we yet doubt and demur with Zacharias? do we yet stagger at the promises with Sarah? do we question God's either power or patience with Moses at Meribab? Oh take heed lest a promise, nay a covenant (which is a whole bundle of promises, lie a cluster of the grapes of Canaan) a league of love being left us; any of us should seem to fall short through unbelief Heb. 4.1. Certain it is that God, that will bear much with his children in other cases, can least of all brook their unbelief. For this is as for a child to question his fathers love, though he protest it never so deeply, which is an extreme provocation. Hence his severity to his best servants, for offending in this kind. Zacharias shall speak no more words for nine months, because he believed not the Angels words that spake good unto him. Sarah is checked for her laughing at the unlikely hood, though • he overcame the doubt, judged him faithful that had promised, and by her faith received power to conceive seed. Those two disciples going to Emmaus heard, O fools and slow of heart &c. and the other eleven were reproved for their unbelief. Mar. 16.14. Moses also and Aaron were denied the comfort of an earthly Canaan, because they believed not God to sanctify him at the rock Rimmon. Now all these things happened unto them for types to us, and are written for our admonition &c.

Be not ye therefore unbelievers, but believe: turn not the back of the hand to the promise, that as a staff should support you: spoil not your souls by a cruel modesty, by a false humility of the comfort God affords you: but having found honey, eat it: believe the prophets and ye shall prosper: see your names written in this and other precious promises: and if ye cannot out-reason the devil who seeks to unsettle you, yet out-will him, and say; I will not be blasted out of my belief, I will not cast away my confidence, or be drawn from the horns of the Altar Christ Jesus. If I must die, I will die at his feet who hath promised to spare me, as a man spareth his own son that serveth him.

SECT. X. Reproof of such as uncharitably censure others.

LAstly, such are here met with as superciliously censure others, for those things that God is content to pass by and pardon in them: that will needs be many masters, as St. James hath it, and judge another man's servant: that step into God's seat of judicature, and presume to pass hard sentence upon their fellow servants, because not so forwardly and forth-putting as themselves forsooth. Yea, there want not such unbridled spirits as stick not to forestall the angels office of severing the elect from the reprobates, to condemn the race of the righteous, to excommunicate them for some srailties and infirmities out of their consciences and companies, yea to unchurch them and to unbrother them in a passion: despising Christ's little ones, casting dirt on his Jewels, and estranging themselves from such in affection, in countenance, in society, for every small infirmity: as if they were akin to those hypocrites in Isaiah that cry, stand apart; or those wandering stars in St. Jude, that separate themselves, sensual, having not the spirit, which yet they make great boasts of; or at least, to those inconsiderat sons of Zebedee, who would needs have fet fire from heaven straight, & were therefore told, ye know not of what spirit ye be. Not of his spirit surely that came not to be served, but to serve, not to judge, but to save.

For cure of this corrupt humor, Consider.

1. Is this to be followers of God as dear children, and to walk as we have him for an example? Or would you be content God should deal thus rigidly with you? I trow not. He seeth no sin in his children, such is his love, and and shall we be juster then God? Christ will not quench but cherish the least spark of grace that is in any; and shall we be wiser then Christ? The holy ghost disdains not to dwell in the dark and smoky chambers of their hearts; And shall we be holier then he? who is this that hath despised the day of small things? for they shall rejoice &c. saith God to those Jews that wept and slighted the second temple. Hag. 2.3.

2. The Author to the Hebrews bids us study one another, and take notice of such things only in our brethren, as may whet on love, not that engender dislike, Pitch upon such things as are amiable, and pass by the rest. This is love, and this is to be like unto God who is love. There was nothing good in all Sarah's speech Gen. 18.12. but only this, that she calls her husband lord: and yet for this, God praiseth her, setting it as a pearl in a gold-ring to her eternal commendation 1 Pet. 3.6. There was nothing almost but sin in Rahab's entertainment of the spies, and in the midwives excuse to the King, and yet Rahab is registered among the ancient believers, and God built the midwives houses, that is, gave them children (as some interpret it) in lieu of their care for preserving the Hebrew children. Nay for a pattern of ingenuity and candour to us, he gives the very devils also their due, praising in them what is praise-worthy, when he stiles them principalities, powers, Rulers &c. who yet sin against him of malicious wickedness. And shall we unchristianly conceal, or but dissemble the better parts and practices of our weaker brethren, and fasten only upon that they may draw on dislike or disaffection? This is with the crow to light upon carrion, and prefer it before sweeter food. This is with the fly to fasten on the sore, passing by the sounder places of the body. This is with the vultures, to hunt after dead carcasses, and with swine turned into a garden, to root in the muck-kill, if any such be there, not once taking notice of the fruits and sweets. Sure it is, that if a man should do nothing else but pore upon his own infirmities, he would, in short space, loath and abhor himself with Job: how much more if God should break up that sink of sin that is in us, as in Judas, should we never be able to abide the stench thereof.

3. Is it not sufficient that the wicked censure us for hypocrites, factionists, humourists &c. watch for our haltings, making a man an offender for a word, and turning aside the just for a thing of naught Isaiah 29.21? barking and blaspheming for every small matter, but that we must thus fall out amongst ourselves, and thus fall foul upon one another? Is it not enough that the Pharisees quarrel Christ's disciples for not fasting, but John's disciples must join with them, and be first in the quarrel? Mar. 2.18. Mat. 9.14. shouldest thou sit and speak against thine own mothers son? Psal. 50.20.

4. Consider lastly, the evil that redounds here-hence to ourselves. For a censorious Christian subjects himself to the judgment both of God Mat. 18.34. I am. 3.4. and men, Mat. 7.1, 2. Luke 6.38. Good men will suspect such, bad men scorn them, and all shun them, and desire to be rid of them. Besides, it may be just in God to leave such to themselves, and to give them over to the power of the like temptation, or worse, Gal. 6.1. that they may learn to lend that mercy too thers that now they are compel'd to borrow of others.

SECT. XI. Exhortation to put ourselves into God's service.

THirdly, this Doctrine may serve for justification: and first to those without, that are yet to choose their master; let them learn to pitch upon God alone, [Use 3] and to put themselves, as soon as may be, into his service: since he looketh upon every servant as a child, and useth them accordingly. Time was when the kingdom of heaven suffered violence, and men thronged into it. when the people were so forward to serve God with the best of their substance, that they brought more then enough for the works of the Tabernacle Exod. 36.6. When men called upon themselves and one another, with Come, let us go up to the house of the Lord &c. In which voyage they passed from strength to strength, went many a dearne mile, and many a weary step, till they came to see the face of God in Zion. And yet how did they see it otherwise then in the dark glass of the ceremonies, and not with that evidence of vision and nearness of acquaintance that we now see and serve him? Time was when the people in Joshua's days were set to serve God. And notwith standing he told them, Ye cannot serve the Lord: for he is a holy God, he is a jealous God, he will not forgive your transgression nor your sin: which was enough in likelihood to have quailed and cooled them, yet they resolutely replied, Nay, but we will serve the Lord, as not knowing how better to prefer themselves, or provide for their posterity. How is it then that we seek not after his service, that we hire not ourselves into his house, since his work is so fair, his wages so great? that we put not our necks under his yoke, since it is so easy? that we bear not his burden, since it is so light (no more burden to a man then wings are to a bird?) that we love not to be his servants, since he rules with so much love and lenity? that we come off no more roundly with his business, as a free-hearted people, since he is content to take up with so little? But we are ready rather to shift off that little as Jonah did his journey to Nineveh. Virtus nolentium nulla est. He that does good with an ill will, does ill. God strains upon no man, Exod. 25.2. neither likes he that service that is wrested from us, as Pharaoh's, or wrung out of us as verjuyce is out of a crab. He loves a cheerful giver: and therefore when he calls for an offering, he wills that every man give it willingly with his heart. And that none may pretend cause to hang off, see how low he stoops. Content he is to accept of a lamb or two for a sacrifice. And if that be too much, and a man want means for a lamb, let him bring a pair of turtles, or two small pigeons, and it shall be taken. Or if he cannot reach to that, a hand-full or two of flower, with a corn or two of salt shall suffice. Levite. 14.10, 21, 31, 32. An it is often repeated for the encouragement of weak ones. Look, what a man is able, according to his ability, even what his hand is able to reach unto, and it shall be accepted. Now is not this motive sufficient to set in, and go on to lay the last stone of God's spiritual building with joy? He rules not over his servants with rigor, as the Egyptians did over the Israelites: he puts them to no drudgery, as the Israelites did the Gibeonites: but measuring the deed by the desire, and the desire by the sincerity, he takes all in good part that they do willingly, though never so weakly: And for what's wanting in their work, he spares them as a man spares his own son that serves him. To conclude this first Exhortation, He requires no more of us then he gives, and gives so much as shall suffice to his acceptation. How is it then that we stand here idle all day long, and do not lay our bones to work in his Vineyard?

SECT. XII. Give God the glory of his fatherly goodness.

NExt, we address this Exhortation to God's faithful children. And so this doctrine of his fatherly dealing with such as serve him in sincerity should in-force upon them a threefold duty. 1. of thankfulness to God. 2. of mercy to men, 3. comfortable enjoyment of themselves. Let God be praised, our brethren pitied, and ourselves acheared.

For God first, how should we not only justify him from hard suspicions and aspersions of rigor; but also glorify him for his singular love to us herein, that he is content to take anything well at our hands, that is but done with honest hearts. To quicken you hereunto consider 1. that he requires no more of us then he gives. 2. gives us to do what he requires. 3. makes the best of that little we do, and remits the rest.

First, he requires no more then he gives, expects not the gain of ten talents, where he hath given but five, nor of five, where he hath bestowed but one: but that every man be doing something according to his model, and measure of grace received. Cursed be that cozener, saith the Prophet, that hath in his flock a male, and sacrificeth to the Lord a corrupt thing. But he is not accursed that brings no better, because he hath no better to bring. Of a little God is content to take a little; as in Jeroboams son, in whom there was found a little good, and God took him for it, and as in the Church of Philadelphia, who had but a little strength, and yet for that little is highly commended. and not blamed for anything as the rest were. Where no gold was to be had, goats-hair was as well accepted. The poor widow went as far with her two mites, as some other with two millions. And those beggars that never were able to deal an alms, shall yet hear, Come ye blessed &c. for ye fed me hungry, clothed me naked &c. that is, ye would have done it if it had lain in your power; and to what ye were able, ye were not backward.

Secondly, he gives us to do that which he requires to be done: which made Austin pray; Give Lord what thou commandest, and then command what thou wilt. I will put my Spirit into you, and cause you to walk in my statutes, saith God in the new-covenant. Christ will not break the bruised reed, nor quench the smoking flax. Every man cannot be a strong pillar, as James and Cephas, or a flaming torch, a burning and a shining light in God's house, as John the Baptist. What though he be but a bruised reed? Christ will not break him. What though he be but a smoking week of a candle? Christ will not quench him. A smoking week is offensive to the smell, and is soon quenched, according to that, Isaiah 43.17. they are quenched as tow, which is a thing soon done. But Christ will not do it though: but he will attemper himself to their infirmity, till he hath supplied them with light more full, and strength more solid: till he hath brought forth judgment to victory, that is, a smaller measure of grace to full perfection of conquest over whatsoever corruption. He will not reject the corn for the chaff, the wine for the dregs, the gold for the dross, but purging out all our dross, and taking away all our tin, Isaiah 1.25. he will correct and cure us of all wants and weaknesses, till we come to a perfection of purity, Ephes. 5.26. to the full measure of a man in Christ, Ephes. 4.13.

Thirdly, he makes the best of that little we do, when he perceives it to proceed from great love: as in Mary that loved much, and out of her love anointed Christ's head with that precious ointment. It is likely that she had no further intent then to show her love in doing our Savior that honor, usual at feasts, and to refresh his spirits by the sweet scent of that ointment. But the Spirit of God directed that fact for a funeral-service: and Christ defends her against Judas and the rest, that she had done it against the day of his burial, Joh. 12.7. In the same Chapter, at his triumphant riding into Jerusalem, the children sang, the disciples shout, Hosanna in the highest: the Pharisees fret at both, the Lord Christ defends both. The children he defendeth from Psal. 8.2. Out of the mouth of babes, &c. the disciples he defendeth from the necessity of their duty, wherein had they failed, the very stones would cry out, Luk. 19.36, 40. And yet the Disciples themselves (how much less the children?) understood not what they did at that time. Indeed, when Jesus was glorified, then that they had done these things unto him, Joh. 12.16. But that whether ignorance, or incogitancy was never laid to their charge, through God's fatherly love, and indulgence to his, whom he spareth as a man spares his own son that serves him: and is therefore to be praised of them throughout all eternity.

SECT. XIII. Bear with others weaknesses, and forbear harsh censures.

SEcondly, Let God's Saints be exhorted to look (as God doth) upon the infirmities of their brethren with a more favorable, and forbearing eye: not thinking it strength of grace to endure nothing in the weaker sort, but bearing with them, and believing all things, straining to a good opinion of them, where there is but the least probability to endure it, 1 Cor. 13.7. Take not up every evil report you hear of another from a tale-bearer, as you do wares from a peddler: but frown upon such, and be ready to make apology. In particular. 1. Judge no man by the outward appearance, or common-hearsay: for so you may beseem to condemn a dear child of God, and approve a detestable heretic, and incarnate devil. St. Paul's companions, that were the very glory of Jesus Christ, 2 Cor. 8.23. were counted the sweepings of the world, and off-scouring of all things. The precious sons of Zion, comparable to fine gold, were esteemed as earthen pitchers, Lam. 4.2. Athanasius was impeached by the Arians of adultery. Basil by his brethren of heresy. Luther by the Papists of Apostasy. Austere John is said to have a devil. Sociable Christ to be a wine-bibber. And it was the worse because from Scribes and Pharisees, whose word must carry such credit with it, as alone to condemn Christ. We would not have brought him to thee, were he not worthy of death. And whose life must be a rule to others, Do any of the Pharisees believe in him? Take heed therefore what you hear, and to whom you give credit.

But may I not believe mine own eyes? judge the tree by the fruits? Matth. 7.

Not always in matter of fact. Our Savior speaks there of heretics and seducers; and bids judge of them by their fruits, that is, by their doctrines and opinions that are corrupt and carnal. But for point of practice, the best tree doth not always bear, or not always alike: An apple-tree may have a fit of barrenness as well as a crab tree: or the fruit may be nipped sometimes by a frost. God only knows what sap is in the root, what truth is in the heart: and let him that knows it, judge of it.

2. Be favorable in sins strengthened by natural inclination, or by long continued custom (which is not so easily broke off,) or by multitude of temptations and enticements. The best minds when troubled yield inconsiderate motions: as water that is violently stirred sends up bubbles: and how often have carnal respects drawn weak goodness to disguise itself with sin?

3. Judge no man by that he is in a passion, whether of grief, fear, or anger: for these are violent, and have made the holiest in their behavior little • esse then bestial: witness David in his sear of Saul's fury, in his roaring over Absalom, and rage at Nabal. Passions like kine in a narrow passage ride one upon another; and like heavy bodies down steep hills, once in motion they know no ground but the bottom. Oh how subject are God's best Saints to weak passions! and if they have the grace to ward an expected blow, how easily are they surprised with a sudden foil! Sometimes both grace and wit are asleep in the holiest and wariest breasts: and the wisest are miscarried by their passions to their cost. What shiprack of his faith and patience had meek Moses well-nigh made against the Rock Rimmon. As, at another time how did he in a sudden indignation cast away the two-Tables, and abandon that which he would, in cold blood, have held faster then his life? But passion doth so bemist the clearest judgment otherwhiles, that a man shall be apt to think there is sense in sinning, and that he hath some reason to be mad.

4. Censure not any to be either better or worse for some particular action, but consider what his main bent is, and accordingly conceive of him. David that saith his sins were more then the hairs of his head, saith also, (in respect of his general resolution, and full purpose of heart) I have not declined from thy statutes, neither is there any way of wickedness in me. Saint John looked upon the Lady, and her children, as elect, because they walked in the truth, though not without some particular stumblings, and aberrations. And Saint Paul was confident of the Thessalonians election, though so compassed with infirmities, that he doubted he had labored in vain, and feared their Apostasy, 1 Thes. 3.5. Perswaded also he was better things of the Hebrews, and such as accompany salvation, though he found them slow of foot, and dull of hearing, and frights them with the terror of the Lord upon Apostates. Who can promise himself freedom from gross infirmities, when Aaron that went up into the mount comes down, and doth that in the valley which he heard forbidden in the hill? God's best children may not only be drenched in the waves of sin, but lie in them for a time, and perhaps sink twice to the bottom, before they recover. Sudden indeliberate out-bursts, contrary to the general bent and purpose, break not the league betwixt God and his people, as the robberies done by Pirates of either Nation do not betwixt King and King. A good man is habitually good when actually evil, and an evil man is habitually evil, when actually good. He that goes up a hill, may have many slips and falls, yet is still said to be going up the hill, because his face is toward the top. A sheep may slip into a dich, as he is leaping over it, yea lie there some time till the shepherd find it and help it out. Behold, I, even I will both search my lost sheep, and seek them out saith the Lord. I will seck that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick. I will deliver them out of all places where they have been scattered in the cloudy and dark day. Christ the good shepherd tiddleth his lambs, died for their ignorance Heb. 7.7. bare their infirmities Isaiah 53. breeds a first love in his little ones, and gives charge that none despise them, much less discard them, no, though they go astray as David did like a lost sheep. And mark his reasons, God despiseth them not Math 18.10. but senthis son to seek them, and sets his Angels to tend and look to them; therefore let none set light by them.

SECT. XIV. Take comfort and courage notwithstanding infirmities and failings in the manner.

LAstly, this doctrine methinks might make the servants of God everlastingly merry: it should wonderfully clear up the countenances and cheer up the hearts of all God's chosen: it should banish and bar out of their blessed souls all their unnecessary scruples, distrusts, dejections and discouragements arising from the sense of their manifold defects, distractions in duty, indisposition, ignorance, forgetfulness, omissions, or failings in the manner.

All which, so long as they are groaned under, grieved at, and striven against, God will never impute unto them: nay, he will spare them as a man spares his own son that serves him. Now how that is they can well tell that are parents of towardly and tractable children, that are good-natured, and well-conditioned. And yet they cannot neither, be they never so tender, and their children never so tractable: since there is no more comparison betwixt their mercy and his, then is betwixt a molehill and a mountain, nay the least drop of a bucket, and the main Ocean. Yea, I dare be bold to say, that all the mercies of all the fathers, mothers, husbands, wives, friends, allyes in the world, compared to his mercy, are mere cruelty.

This makes the Prophet as having no other way to utter it, vent himself by an exclamation, Oh how excellent is thy loving kindness O God! The clouds may commend thy faithfulness, the mountains thy righteousness, the great deep thy judgments, but who or what can set forth thy goodness? Psal. 36.5, 6, 7. It is beyond all that heart of man can conceive, or tongue of Angels express. Having therefore such a mercy to make use of, such a father to do service unto, how is it that we are so dull and disconsolate? how is that we serve not the Lord, with gladness, and come before him with singing? Psalm 100.2.

A son feeling the love of his father, creeps nearer under his wing, or elbow, and is welcome. So here.

Yea, but I am so weak, and worthless, [Obj] that I doubt much whether I am a child or not.

How weak? say thou be no stronger then a child newly quickened in the womb, the very first-springings in the womb of grace are precious before God. Co. 2.13. And you hath he quickened, to assure the weak (saith One) that though they be but as the child that lies in the womb, and have not so much as the strength of a babe new-born, they are accepted with God.

Quickned I trust I am, saith another, and born anew to God: [Obj] but its so little I know, and less that I can do; that I have no great joy of myself: for though God spareth some,, yet it is as a father spares his son that serveth him.

A child, during his nonage is very infirm, ignorant, wayward: does few chars in the house, makes many.

So is it also in God's house, for he hath sons of all sizes. Such children in grace were the Disciples during the bridegrooms abode with them: such also were the contentious Corinthians 1 Epist. 3.1, 2, 3. the dull and droanish Hebrews, milk-sops and babies at first, who yet afterwards came to be his proper men, tall Christians. The greatest giant hath been in swaddling-clouts: the learnedst Doctor hath been in his horn-book: and he that now doth God best service, time was when he did him little enough.

But parents delight as much in their younger children that play about the house, as in those bigger that can earn their livings. If we can but call Abba father, or but name the name of the Lord in prayer, and so depart from evil 2 Tim. 2.19. he is much taken with it. His ears are open to their prayers, saith David, to their breathing, saith Jeremy, as a kind mother watcheth and listeneth to the least whimping of her child. Yea because the soul is sick, the service is twice welcome: as if a sick child reach us anything, we count it more then to send another on a laborious errand.

Oh but I do not only not serve my heavenly father, but disobey and displease him, and that often.

Is any child turned out of doors because dabbled? No, but if he be for a while, yet afterwards he is whipt, and taken in again.

I am so vile and froward, I cannot take a whipping, but am ready to fret at it, or to faint under it.

What father will abandon his child because being weak, and wearyish, he is therefore thwart and waspish, and cries himself out of breath (it may be) when corrected: especially if he have been otherwise a good-natured child, and well-deeded.

Ey, but I am none of those, I am such a child, as no father would away with.

Thy father is God and not man, and will do more then any earthly father or friend else will or can do. Jer. 3.1. And when my father and my mother forsake me, the Lord takes me up.

Ey, but if the Lord should take me up, yet it would not be long ere he turned me out again for my naughtiness.

Not so, for he hates putting away. Besides, the servant abideth not in the house, but the son abideth. Joh. 8.35.

The servant if he cannot do his masters work to his mind, is dismissed and packed away, as that young man of Egypt that was servant to an Amalekite, was cast off by his master, because three days afore he fell sick, and became unfit for service. But a son, albeit he be not able to do anything (to speak of) is retained and cherished, because a son.

If I were so good a child as some I know, and could do such service, as they, I should be very cheerful.

1. They that have more grace, have more to account for: that which thou hast is thy fathers allowance, be contented, Imploy and improve thy stock and thou shalt have more.

2. Thou knowest not their pressures and grievances whom thou so admirest: thou seest but the best of them: they have also enough to do with themselves, if you knew all: little do others know where their shoe wringeth them. Every Christian is a Crucian.

3. I told you before, that God requires no more then he gives, and yet gives also as much as shall suffice to his acceptation, one may be a good servant, though he be not the best in the country. All the good grounds brought not forth a like quantity of fruit, some not the third part as others did, and yet that little they did was good and ripe fruit and themselves were grounds respected of God, and blessed by him. He calls our good works the fruit of the vine, and loves to taste of them though they relish still of the old stock. The vine is the weakest plant, vet very fruitful The lilies spin not, and yet are gorgeously attired.

God will greatly glorify himself in the branch of his planting, in the work of his hands, so that a little one shall be come a thousand, and a small one a strong nation. I the Lord will hasten it in his time Isaiah 60.21.

4. You have more cause of comfort in that little you have, then of discouragement in that more that you want: since it is a far greater work to beget grace where it is not, then to increase it where it is.

Look therefore on others bitterness for imitation and incitation, but not for slavish dejection and self-blinding. Disgrace not thine own graces because of other men's perfections and precedencies: but be thankful if Christ be formed in thee to any degree, and that thou hast anything to do about God. Only whatsoever thy hand sindeth to do, do it with all thy might. And then, he that followeth after righteousness as a servant followeth his trade whereto he is bound apprentice (though he be far from being his trades-master) he shall have honor and life, honor in earth, and life in heaven. Prov. 21.21.

Yea but displeasing service is double dishonor, [Obj] because we displease God in that act, wherein he specially looks to be pleased.

I grant that a powerless performance of holy duties, proceeding from a spirit of sloth joined with presumption, so highly provoketh God against his own dear children, that he hath much a do to forbear killing them, as he had to forbear Moses when he met him in the Inn. Ready he is to have a blow at them, as he had at David when he brake his bones, and felt his fall to his dying-day. But they that see and sigh under their wants and weaknesses with shame and sorrow need not be discomforted. Christ appeats for them in heaven with their names upon his bosom, and their services in his hand, which he not only presents but perfumeth; not only puts them up, but adds weight to them: nonsuting and casting out of the court all accusations, and allegations made against them either by sin or Satan: and drowning their noise by that blood of sprinkling, that speaketh better things then the blood of Abel.

This he doth for them in heaven: as on earth, he is touched with the feeling of their infirmities, and hath taken order with their enemies for their security Joh. 18.8. and with their friends for their kind acceptance, commanding the stronger to receive them into their affections Rom. 14.1. and to restore them in their outstraies Gal. 6.1. promising also to give strength to him that fainteth, and to increase power to him that hath no strength. Even the youths (that trust to their own strength, or to any measure of grace acquired, which is but a creature, and to trust in it, is to trust in the arm of flesh; lo those youthes) shall faint and be weary: and the young men shall utterly fall. But they that wait upon the Lord shall renew their strength: they shall mount up with wings as Eagles, they shall run, and not be weary, and they shall walk, and not faint. Isaiah 40.29, 30, 31.

In regard of the Authors absence, and the misplacing of his Copy, the Reader is desired to refer this Exposition of the 18. ver. of the 3. Chapter to its proper place.

Verse 18. Then shall ye return ] you wicked blasphemers that have flandred God's house-peeping, and brought up an evil report of his providence and justice; as if in managing the matters of the world, he were less equal, or less careful: You, I say, shall return, not to your right minds by a through conversion, by an entire change of the whole man, from evil to good (alas for your misery, tis past time of day with you for any such good work:) But you shall alter your opinions, when your eyes are once uncealed by the extremity of your suffering, (as the Mole, eyes are said to be, when pangs of death are upon her) to see and acknowledge a sensible difference between the righteous (ever more excellent then his neighbor, let him dwell where he will: because sealed up to the day of redemption ) and the wicked who is but a vile person, an 〈 in non-Latin alphabet 〉 (let him be as great as Antiochus Epiphancs the great King of Syria ) between him that serveth God, accounting it the highest honor to be his vassal, as Constantine, Theodosius and Valentinian their Emperors) called themselves: And him that serveth him not, but casteth off the yoke of his obedience, being a son of Belial; and counteth it the only liberty to live as he lists, and not to be ruled by God.

Then shall ye return ] Then when it it is too late, when the day of grace is past, the gales of grace gone over, the gate shut, the draw-bridge taken up. Then shall ye wretched lingerers and loytorers Epimetheusses, postmasters, after-wits, that come in at length with your fools Had-I-wist, return, not as the Prodigal did, who seasonably and savingly came to himself Luk. 15.17. having been before utterly bestraught, and quite beside himself, by the deceitfulness of sin, called foolishness of madness Eccles. 7.25. nor as those true converts mentioned in Solomon's prayer, that bethink themselves and repent, and make supplication to their judge: But as Judas; who, whilst he plai'd alone, wan all, but haunted with the furies of a guilty conscience, which would needs make one with him, he repented after a sort, with a poenitentia sera Iscariotica. as Pareus calleth it, had some after-thoughts, but not to a transmentation; some inward wamblings, but they boiled not up to the full height of a godly sorrow, and therefore came to nothing. Or, as James Abbes, with his hideous All too late, All too late: So these wicked ones in the text, when they shall see Abraham, Isaac and Jacob in the kingdom of heaven, and themselves thrust out; Lazarus in Abraham's bosom, and their selves in the burning lake; Christ's poor despised fellow-sufferers shining forth as the Sun in the kingdom of their father, and themselves cast out into outer darkness; then shall they change both their mind and their note: then shall their odious blasphemies be driven back again down their throats, and then made to say with Phara • . The Lord is righteous, and so are all his people, Isaiah 60.21. but I and mine associates are wicked, and therefore deservedly wretched. We once counted the proud happy, but now we see that of David verified which erst we believed not: Thou hast rebuked the proud that are cursed: for that they erred from thy commandments. We looked upon the righteous as calamitous, as worms and no men: as the nullisicamen populi ( Tertullian's expression) fit to be set with the dogs of the flock, and as the off-scouring of all things. But now we can vote with that man of God and say, Happy art thou, O Israel! Who is like unto thee, O people, saved by the Lord, the shield of thy help, and the sword of thine exe •• ncy! and thine enemies are now found liars unto thee: for thou treadest upon their high places, when they are trodden underfoot as unsavory salt. Woe unto 〈◊〉 spoilers; for now we are spoiled &c. Who among us shall dwell with the devouring fire? Who can abide with ever lasting burnings? Behold the day is come that burneth as an oven Mal. 4.1. and we are now as stubble fully dried that it may burn the better Nah. 1.10. We are put away (even all the wicked of the earth ) like dross Psal. 119.119, thrust away as thorns 2. Sam. 23.6. placed as vile things under Christ's feet Psal. 110.1. When the righteous shine as bright as silver upon the celestial shelf (as that martyr said) and surpass us as far as the lily doth the thorns Cant. 2.2. or as the gold doth the coals in the goldsmiths shop: yea they are the throne of Christ Exod. 17.16. his Jewels Mal. 3.17. his ornament Ezek. 7.20. the beauty of his ornament, and that set in majesty ib. a royal diadem on the head of Jehovah. Isaiah 62.3. and so they shall one day appear to be, though now they do not, 1 John. 3.2. it shall be no hard matter to discern them.

Between the righteous and the wicked ] Here they are together in the church militant, and ever have been. Sinners in Zion Isa. 33.14. sacrificing Sodomites Isa. 1.10. a devil in Christ's family John. 13.10. All men have not faith 2 Thess. 3.2. all the Lord's people are not holy Num. 16.3. that any are, 'tis just wonder. What is man that he should be clean, and he which is born of a woman that he should be righteous? Job 15.14. None are so but such as are arrayed with that fine white linen and shining, the righteousnesses of the saints Rev. 19.8. that twofold righteousness Imputed and Imparted, of Justification and of Sanctification. See both 1 Cor. 6.11. and seek after both by Christ's Merit and Spirit, by his Value and Virtue. He is Jehovah our righteousness Ier. 23.5. and of his fullness we all receive John. 1.16. He it is that makes us to differ from the wicked of the world, that have hearts full of hell, and are ever either hatching cockatrices eggs, or at best, weaving spiders webbs; vanity or villainy is their whole practice. The best among them would serve god, and yet retain their lusts too; as Solomon thought he could follow sinful pleasures, and yet keep his wisdom. And with such we must converse whiles in this world. Tares will be with the wheat, goats among the sheep, righteous and wicked together. God permits it so to be for the glory of his free grace, and for the trial and exercise of his people. Our care must be the greater: for evil men endanger good men, as weeds do the corn, as bad humors the blood, or an infected house the neighbourhood, We must resolve (as Joshua ) to serve the Lord, howsoever: because a difference shall be one day, set between him that serveth God, and him that serveth him not. Where we see, that not serving of God, not sacrificing is a sin, Eccles. 9 2. Not robbing only, but the not relieving of the poor was the rich man's ruin. Not gluttony only, but overmuch abstinence may overthrow the body. Omission of diet breeds diseases; so doth omission of duties: and makes work for hell, or for the Physician of our souls. Let us therefore have grace whereby we may serve God with reverence and godly fear, Heb. 12.27. Serve him as old Zacharias in his Canticle saith we should do, Luke 1.74, 75. First out of sense of his dear love in our deliverance by Christ: whereinto the deeper we dive the sweeter. This will make us love to be his servants, Isaiah 56.7. fervent in spirit, serving the Lord, Rom. 12.12. Secondly, serve him without fear, slavish fear, serve him with an holy security, in full assurance of his gracious assistance and acceptance; yea though thorough infirmity we miss, or mar his work, yet he will spare us, Mal. 3.17. Thirdly, serve him in holiness and righteousness, in all parts and points of duty: show your integrity both for subject and object: not picking or choosing' your work, nor sticking at anything, but willing in all things to please God. He doth not God's but his own will, that doth no more then himself will. Fourthly, serve him sincerely, in holiness and righteousness ( before him, or, as in his presence. ) Set the Lord ever at your right hand; look him full in the face, approve your hearts and lives unto him, do him but eye-service, and it sufficeth. Fifthly, serve him constantly, all the days of your lives, hire yourselves to him for term of life: why should you desire to shift or fleet? where can you mend yourselves, either for fairness of work, or fullness of wages? Can the son of Jesse give you vineyards &c. said Saul to his servants, so may God say, Can the world do for you, as I both can and will if you cleave to me with full purpose of heart? Sure it cannot &c.

The Contents of the Righteous Mans Recompence, Or, A True Christian characterized and encouraged: Out of Malachi, 3.16, 17, 18.

CHAP. I.
• THe Text opened, and Analysed. Pag. 693

CHAP. II. Doct. 1. Saints must be Best in worst Times. p. 695
• Sect. 1.
  • The point Confirmed, by 1 Precept. 2 Practice. p. 695
• Sect. 2.
  • The point confirmed by Reasons from
    • 1 God p. 697
    • 2 Men.
      • 1 Themselves p. 698
      • 2 Others
        • Good. p. 699
        • Bad. p. 700
• Sect. 3.
  • Use 1 A sharp Reproof of
    • Luke-warm Laodiceans p. 701
    • Timorous Temporizers p. 702
• Sect. 4.
  • Use 2 A forcible Exhortation to courage for Christ, with 4 Helps thereunto. p. 703

CHAP. III. Doct. 2. Of the several sorts of fear; and that every faithful Christian feareth the Lord. p. 708
• Sect. 1.
  • The Doctrine cleared, and confirmed by Scripture. p. 708
• Sect. 2.
  • The Doctrine further confirmed by Arguments drawn from 1 The Causes. 2 Consequents. 3 Companions. 4 Contraries to the true fear of God. p. 709, &c.
• Sect. 3.
  • Objections and Quaere's touching the Fear of God cleared; and answered. p. 804
• Sect. 4.
  • Use 1. Information: They that fear not God, are not His: and who these are, by their Character out of Psalm 36.1, 2, 3, 4, &c. p. 804, 805, &c.
• Sect. 5.
  • Use. 2. Examination: where; Marks of the true Fear of God in respect of
    • 1 Evil, both in
      • Judgment,
      • Practice.
    • 2 Good, toward
      • God,
      • Men,
        • Others
          • Rich,
          • Poor.
        • Our selves in
          • Prosperity,
          • Adversity.
  p. 807, 808, 809
• Sect. 6.
  • Use 3. Exhortation to get, and grow in this holy Fear, with 6 Motives, and 2 Means tending thereto: p. 809, 810, 811

CHAP. IV. Doct. 3. The Text expounded, and the Duty of Christian conference propounded, p. 812
• Sect. 1.
  • Christian Conference, and mutual confirmation confirmed by Scripture, p. 812. 813.
• Sect. 2.
  • Reasons of the point,
    • 1 From God commanding, rewarding.
    • 2 From Men:
      • and 1 ourselves shall be hereby sealed, secured.
      • 2 Others:
        • 1 Good men shall be
          • 1 curbed from sin.
          • 2 quickened to duty.
        • 2 Bad men shall be
          • 1 confuted.
          • 2. defeated,
  p. 813, 814, 815, 816
• Sect. 3.
  • Use 1. Reproof of idle and evil speakers together. p. 817
• Sect. 4.
  • Use 2. Complaint against the better sort, too too barren and backward to holy Conference, p. 818
• Sect. 5.
  • Use 3. Exhortation to be forward and free to godly Discours • , p. 820
• Sect. 6.
  • Helps to a holy dexterity this way; How to 1 get it. 2. Use it, p. 821, 822, 823, 824

CHAP. V. Doct. 4. The Text further expounded: and withal the Doctrine of God's gracious acceptance of our upright performances propounded, p. 825
• Sect. 1.
  • The Doctrine confirmed by Scripture, p. 825
• Sect. 2.
  • The Doctrine confirmed by reasons from God the Father, • on, holy Ghost. p. 827
• Sect. 3.
  • The Doctrine further confirmed by reasons from the Saints, p. 828
• Sect. 4.
  • Use 1. It's otherwise with the wicked. Their persons are hated: their performances rejected; and why, p. 829
• Sect. 5.
  • Use 2. Admonition: Let the wicked break off their sins, that they lose not their services, p. 831
• Sect. 6.
  • Use 3. Exhortation, to the best, to be humbled for their 1 not prizing their privilege. 2 Not praising God for it. 3 Not improving it to the utmost, p. 833
• Sect. 7.
  • Use 4. Exhortation to the saints, 1 To admire this mercy. Helps thereunto, respecting God, and themselves, p. 834
• Sect. 8.
  • 2 To retain it, and if lost, to recover it, and how: with answer to some Quaeres and objections, made by a mi • giving heart, p 835

CHAP. VI. Doct. 5. God perfectly remembereth, and plentifully requiteth all our labors of love to him and His, p. 838
• Sect. 1.
  • This truth confirmed by Scripture, p. 839
• Sect. 2.
  • This truth confirmed by 6. Reasons p. 839
• Sect. 3.
  • Use 1. Confutation of the contrary-minded, that say, or conceive at least, that it's in vain to serve the Lord, p. 84 •
• Sect. 4.
  • Use 2. The wicked shall be surely and severely punished, p. 84 •
• Sect. 5.
  • Use. 3. Let them therefore hasten out of the Devils danger, and get into God's service. How that may be done, p. 844
• Sect. 6.
  • Use 4. Exhortation to Saints to abide in God's love, and to abound in his work: since their labor of love is not in vain in the Lord, p. 847
• Sect. 7. pag. 847
• Sect. 8. pag. 848

CHAP. VII. Doct. 6. Such as fear the Lord will be thinking upon his Name. What it is to do so, p. 850
• Sect. 1.
  • The point proved by Scripture, p. 851
• Sect. 2.
  • The point proved and enforced by 5. Reasons, p. 851
• Sect. 3.
  • Use 1. Those that habitually think not upon God, fear not God, p. 953
• Sect. 4.
  • Of those that think base and bald thoughts of God, p. 855
• Sect. 5.
  • Against thoughts of Atheism, blasphemy, infidelity, and rebellion, p. 855
• Sect. 6.
  • Use 2. Examination: where, Trialls of the goodness of our best thoughts by their 1 Causes. 2 Effects, p. 856
• Sect. 7.
  • Use 3. Exhortation: Settle the soundness of your sanctification, by the goodness of your thoughts. Motives thereto, p. 859
• Sect. 8.
  • Directions, for 1 the matter of good Meditations. p. 861
• Sect. 9.
  • Directions for 2 the manner of doing this duty well, both for substance, and circumstance, p. 862
• Sect. 10.
  • Directions about the measure of divine Meditation: where is shown how men offend 5 ways, in thinking on earthly things, p. 863
• Sect. 11.
  • Directions to the Means of fruitful thinking on God's holy Name. Where, 4 Hinderances to be avoided, and 7 helps to be used, p. 864
• Sect. 12.
  • The Conclusion. p. 866

The Contents of the second Part of the Righteous Mans Recompence.

CHAP. I. The Text divided, p. 866
• Sect. 1.
  • That God is Lord of Hosts. What these Hosts are: why called Hosts: what it is to be Lord of Hosts, 867
• Sect. 2.
  • The Pope will needs be Lord of Hosts, p. 869
• Sect. 3.
  • Woe to rebels against the Lord of Hosts, p. 870
• Sect. 4.
  • Tremble before this mighty Lord of Hosts, p. 872
• Sect. 5.
  • Trust in his power, for fulfilling his promises, p. 873
• Sect. 6.
  • Stoop to his power, and submit to his Sovereignty, p. 874
• Sect. 7.
  • Set his power awork by prayer: The power of prayer, p. 875
• Sect. 8.
  • Be comforted in the consideration of his Power, where divers objections of weaker Christians are answered, p. 877, 878, 879, 880

CHAP. II. The Lord will find a fit time to make up his jewels from the worlds misusages p. 881
• Sect. 1, 2, 3, 4, 5.
  • p. 882, 883
  • Reasons from God's Providence, Power, Truth, Goodness, and Justice, ibid.
• Sect. 6.
  • Reasons from the Saints themselves, p. 884
• Sect. 7.
  • When God will make up his jewels, p. 885
• Sect. 8.
  • Comfort under public calamities, p. 887
• Sect. 9.
  • Comfort under personal crosses and grievances, p. 888
• Sect. 10.
  • Reproof of frowardness and faintheartednesse in affliction, p. 890
• Sect. 11.
  • Exhortation to diligence in duty, p. 891
• Sect. 12.
  • Exhortation to patience in misery, p. 892
• Sect. 13.
  • Helps to patient waiting upon God for deliverance, p. 893

CHAP. III. God will own and honor his Saints, p. 895
• Sect. 1, 2, 3, 4, 5.
  • Reasons and grounds of this gracious dealing of his, p. 896, 897
• Sect. 6.
  • It shall be far otherwise with the wicked, p. 899
• Sect. 7.
  • Terror to those that set themselves against the saints, p. 900
• Sect. 8, 9, 10.
  • Exhortation to honor them that fear the Lord: and what great cause men have, and shall have so to do, p. 902, 903, 904, &c.
• Sect. 11, 12.
  • Exhortation to practice holiness, that hath so great honor put upon it: and why, p. 907, 908
• Sect. 13.
  • Let the saints fee their dignity, and be thankful, p. 909
• Sect. 14.
  • Let the saints see their duty, and be careful, p. 910

CHAP. IV. God is a Father to all his faithful servants, p. 911
• Sect. 1.
  • Reasons hereof drawn from the causes, p. 912
• Sect. 2, 3.
  • Reasons taken from the effects of his Fatherhood, p. 913
• Sect. 4.
  • God no Father to the wicked, whatever they pretend to him, p. 914, 915
• Sect. 5.
  • Terror to those that malign, or misuse God's children, p. 916
• Sect. 6.
  • Try your Title to God as a Father. Marks. p. 917
• Sect. 7.
  • Settle this, that ye are God's children: and how, p. 918
• Sect. 8.
  • Let all God's children know their Father: and how, p. 918
• Sect. 9.
  • Let them thankfully acknowledge his free grace in their adoption: and why, p. 919
• Sect. 10.
  • Let them honor their Father: and how, p. 920
• Sect. 11.
  • Let them resemble their Father: and wherein, p. 922
• Sect. 12.
  • Let them love their Father: and how to express their love, p. 923
• Sect. 13.
  • Let them depend upon their Father, both for prevention of evil, and provision of good, p. 924
• Sect. 14.
  • Comfort of Adoption: where are shown the privileges of sons, privative, and positive, p. 925, 926

CHAP. V. God will pity and pardon his people their wants and weaknesses, p. 927
• Sect. 1, 2, 3, 4.
  • Reasons from God, out of Micah, 7.18, 19. p. 927
• Sect. 5, 6.
  • Reasons respecting the saints themselves, who are 1 pure in heart. 2 perfect in Christ, p. 931
• Sect. 7.
  • Let none suck poyon out of this sweet point, p. 932
• Sect. 8.
  • Reproof of such as censure hardly of God, p. 934
• Sect. 9.
  • Reproof of such saints as censure hardly of themselves, and their performatices, p. 934
• Sect. 10.
  • Reproof of such as uncharitably censure others, p. 936
• Sect. 11.
  • Exhortation: to put yourselves into God's service, p. 937
• Sect. 12.
  • Give God the glory of his Fatherly goodness, p. 938
• Sect. 13.
  • Bear with others weaknesses, and forbear harsh censures, p. 939
• Sect. 14.
  • Take comfort, and courage, notwithstanding infirmities, and failings in the manner, p. 941.

Faults escaped in the Commentary.

PAge 2. line 30. read in the gall p. 7 l. 5. wall r valley. ib l. 7. Tent r. • eal. p. 12 l. 32. spiritual r. spiteful. p. 15. l. 53. required r. reserved. p 18. l. 53. r. directly. p. 24. l 49. Collier r. Caloier. p. 35. l. 28. r. Non mea sunt. p. 38. l. 18. lack r. like. p. 41. l. 43. duties r. deities. p. 44. l. 15. suitable r. suable. p 55. l. 5. harts r. houses. p. 56. l. 55 Edomites r. Sodomites. p 60. l. 46. r. derided. p. 62. l. 9. r. blind) shall be darkened. p. 73. l. 11. And r. a pull. p. 77. l. 27. scribes r. stripes. p. 78. l. 13 r. world. p. 92. l. 43. r acquired. p. 95. l. 42. taking r. talking. p. 107. l. 1 r 〈 in non-Latin alphabet 〉 . p. 128. l 2. r. observing. ib. l. 4. priests. day r. devils-day. p. 137. l. 29. r. marred. p. 141. l. 35 r. Deaster. p 166. l. 38. r. Cyrils. p. 189. l. 56. r. quieted. p. 193. l. 39. r. mansit. p. 194. l. 29. r. relieve. p 242. l. 23 r. Zegedline. p 261. l. 38. r. heatlesse. p. 270. l. 29 r. others. p. 290. l. 18. r. Cabbalists. p. 291. l. 6. r. fat and. p. 295. l. 35. r. alive. p. 296. l. 51. r. Zopyrus & 55. Cyneas & l. 56. r. Pyrrhus p. 299. l 38. r. Pyrgopolynices. p. 310. l. 40. r. due. p. 314. l. 30. r. thin. p. 315. l. 48. r. promises. p 316. l. 2. r. right hand. p. 317. l. 3. r affatu. p. 321, l 32. r. excused. & l. 34. r. sum. & 35. r. conceived. p. 326 l. 23 r. becagna;. ib. l. 6. r. zeal. p. 331. l. 6. r. quartaa. p 334. l. 8. r. pour out. p. 365 l. 33. r. eat. p. 372. l. 7. r. theirs. ib. 32. dele sin. p 374 l. 53. r. dejected. p. 384. l 45. r. well. p. 400. l. 31. r. Poliorcetes. ib. l. 35. r. Dissipatores. p. 405. l. 6. r. Leb p. 420. l. 53. r. devoting. p. 429. l. 47. r. angle. p. 435. l. 6. r imposture p. 437. l. 34. r. that when. p 438. l. 18. r. special. p. 441. l. 29 r. grievous. p. 455. l. 53. r. mawmets. p, 449. l. 54. r. nihil. p. 452. l 14. r. Gaius: p. 458. l. 26. r bare. p 459. l 35. r. premises. p. 465. l. 41. r. listlessness. p. 471 l. 9. r. mad. p 472 l. 19. r. certe non. p. 486. l. 6 r acclamation. p. 490. l. 40. r. e. rat. p. 513 l. 51. r. crattle. p. 527. l 33. r. unpassable ib. 58. r. somewhere. p. 548. r. mors est p. 550. l. 49 r. few, true, and ponderous. p 580. l. 43. r. can the waters flow p. 587 l 46. r. ministry therefore. p. 589. l. 58. r. scattered and shattered. p 610. l. 12. r. whilome, p. 614. l. 5. r. Of one not at all. ib. l. 16 r. glove p. 616 l. 48. r. they. p. 634. l. 47. r. pestilen • e. p. 635. l. 37. r. contrary to prevent. p. 637. l. 8. r. falsify. p. 642. l. 19. after father Asa, add, Manasseh degenerateth into Ahaz. p. 648. l. 1 r. by God's good laws. p 650. l. 35. r. fletu. p. 664 l 24. r. adulterium. ib. l. 52. r. light. p. 677. l. 24. r. a slurre. p. 684. l. 16. r. inferior bodies.

Faults escaped in the Righteous man's Recompence.

Pag. 695 l. 57 r. caring. p. 708. l. 46. r. character. p. 810 l. 54. r. set and serious p 823. l. 3 . r. vice. p. 824 l. 31. r. trading. p 825. l. 33. r. he heard and took. p 843. l. 44. r. we cannot better convince p. 849 l. 36. r. mock, p. 851. l. 18. r. light. p. 852 l. 0 r. fat abrood. p. 854 l. 10. r. jog: ib. 50. r. conservation. p. 860 l. 10. r. teachers. p. 801. l. 16. r. creatures. p. 965. l. 12. r. extracting. p. 871. l. 21. r. with them. p. 876. l. 7. r. from the p. 879 l. 6. r. invisible. p. 883: l. 14 r. dicere. p. 890. l. 3. r. frowardness. p. 897. l. 38 dele and such. p. 899. l. 28. r. waxed. p. 900. l. 40. r. Doeg's. p. 907. l. 39. r. coveting. p. 911. l. 33. r. good. p. 927. l 38. r. settling. ib. l. 41. r. frailties. p. 929. l. 24. r. David. ib. 25 r. as rejoiceth. ib. l. 41. r. quiets. p. 936. l. 15. r. baffled p. 938. l 43. r. exhortation. p. 939. l. 38. r. then remembered they that. ib. l. 52. r induce. p. 940. l. 47 r. flow of heart. p. 943. l. 6. r betternesse. ib. l. 53. r. slandered God's house-keeping.