Two Treatises — John Collinges

Two Treatises · John Collinges

PROV. 31. V. 29, 30, 31.

Many daughters have done vertuouſly, but thou haſt excelled them all.

Favour is deceitful, and beauty is vain; but a woman that feareth the Lord ſhe ſhall be praiſed.

Give her of the fruit of her hands, and let her own works praiſe her in the gates.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In the Hebrew the Abſtract is put for the Saepius abſtractum ponitur pr… concreto, ſeu ſubſtantivum pro adjectivo, cum inſigni Emphaſi & energiâ. Glaſſius.Concrete, which argueth a great Emphaſis. It is in the Hebrew very Emphatical; word for word, A woman, the fear of the Lord. Some think it a meer Ellipſis of the Verb Subſtantive, and to be expounded by Cui eſt, that is, A woman that hath the fear of the Lord. But others more probably think there is in this way of expreſſion a ſpecial Emphaſis, and that it ſignifieth an eminent degree of that quality or adjunct, which is ſo expreſt, in the ſubject to which it is applied. A way of ſpeaking very familiar to the Hebrew tongue. Thus Haggai 2. 8. Chriſt is called, The deſire of all Hag. 2. 8.Nations; that is, eminently deſirable. Thus a Shepherd is ſaid to have been an Abomination Gen. 46. 34to the Egyptians, Gen. 46. 34. that is, highly abominable; his employment ſuch as the Egyptians above all others deteſt. So Pſal. Pſal. 140. 12.140. 12. Let not an evil ſpeaker, [Heb. a man of tongue] be eſtabliſhed. Nor is it unuſual in other languages. Thus in Latine we call one Scelus, that is eminently vile; in Engliſh we call one a Beauty, that is eminently Beautiful. So here, a woman, the fear of the Lord, that is, a woman eminently fearing the Lord. So that whatſoever qualities we ſhall find in Scripture expreſſed under this common head of the fear of the Lord: or whatſoever actions we ſhall find according to the phraſe of holy writ expreſſed under that notion; this form of expreſſion ſignifieth a perſon eminent for thoſe qualities; or in thoſe exerciſes; and the phraſe ſignifieth much more than an ordinary dread of God. To open this yet a little further:

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

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

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

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

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

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

1. She is the moſt excellent perſon.

2. She deſerveth moſt true and eminent praiſe.

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

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

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

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

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

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

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

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

2. The endowments of the mind.

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

The firſt head is, The ornaments, perfections and accompliſhments of our bodies. There are ſtrength and beauty, both mentioned in the text in the terms foreign & foreign the word foreign is a word of very large interpretation. Primarily, it ſignifieth natural ſtrength and courage. Thence in Scripture it is ordinarily uſed, to expreſs an Army, which is ordinarily made up of ſtrong men. Men of ſtrength (as the Hebrew dialect is) Thus Gen. 47. 6. If there be Gen. 47. 6.amongſt them any men of ſtrength, or activity (as we tranſlate it; for activity dependeth upon Judg. 11. 1.ſtrength) So Jephthah is called A mighty man of valour. Where the ſame word is again uſed, it is tranſlated Army, Exod. 14. 9. Jer. Exod. 14. 9. Jer. 37. 7.37. 7. It is true that amongſt us ſtrength doth not ordinarily fall into the commendation of the female ſex, but you know of old, Deborah and Joel were renowned for this.Judg. 5.

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

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

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

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

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

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

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

—Vix ea noſtra voco.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. The excellent object to which it moveth.

4. The admirable end towards which it worketh.

5. The noble actions to which it principleth.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. That they leſs ſatisfie the ſouls expectation.

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

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

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

I ſhall open this general unto you by ſhewing you,

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

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

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

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

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

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

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

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

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

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

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

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

I come now to the Application of the Point.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. To an undervaluing of all other excellencies.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. To grow in this excellent habit.

2. To live like excellent perſons.

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

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

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

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

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

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

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

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

Two Treatises, Treatise 1