ΘεόÏοβοι ΘεόÏιλοι GODS FEARERS ARE GODS FAVOURITES OR AN Encouragement To fear GOD IN The worst TIMES Delivered in several Sermons by that eminent Servant of Christ Nath. Tucker late Preacher of the Gospel in Portsmouth Eccles 8.12 Surely I know it shall be well with them that fear God that fear before him Timor praesens securitatem generat sempiternam August in Psal Timenti Dominum bene erit in extremis Bern. de Tim. Dei London Printed by J.C. for Dorman Newman at the Kings Armes in the Poultry next to Grocers-Ally 1662. To the Christian READER IT was the saying of Abraham to Abimelech Gen. 20.11 Because I thought surely the fear of God is not in this place they will slay me for my wifes sake Where the Fear of GOD is wanting what Evil will not Men commit Where this Bank is broken down the Floods of all manner of Wickedness will flow over Hence it is That in our Age many turn Atheists run to all manner of Excess of Riot play the Apostates grow faint-hearted in the Cause of God are afraid of Men and as the Burgundians once were afraid all the Reeds they saw had been Launces so these fear every thing they see yea their own shadows and all this is for want of the Fear of God Meritò omnia timet qui illum non timet It is therefore very proper Work for us to press after this Fear It is called Janitor Animae The Porter to keep out the Soul's Foes and to let in the Soul's Friends It is Principium Praecipuum Sapientiae The Beginning and Perfection of Wisdom therefore fit to be pursued after Remember that speech of the Lord concerning Israel Deut. 5.29 O that there were such an heart in them that they would fear me Shall God wish it and shall not men press after it yet such is our averseness to that which is good that Precept upon Precept and Line upon Line will scarce perswade us The Reverend Author of this ensuing Tract hath taken great paines to promote that which the Lord doth so pathetically wish for Read diligently therefore what is here written and thou mayst gain much by it Here thou wilt finde some Discoveries of this Fear some Motives to press after it and some Helps to obtain it all handled in a most affectionate and melting manner and that a Blessing may go along with this Discourse in order to thy eternal Benefit is the desire of Thy souls well-wisher Richard Kentish April 13. 1658. AN EPISTLE To the READER Christian Reader ALthough my Approbation can add little weight to the worth of this ensuing Treatise yet being desired to shew kindness to the Dead in giving a true Testimony to this Posthumous Piece I could not refuse to perform such an Office of Love as by the Rule of Love we are all obliged unto This therefore I may truely say That having over-viewed it I finde nothing in it but that which is sound holy and wholesome fit to inform the Judgement and to raise holy Resolutions and Affections in the Hearts of the Readers fweetly breathing forth Piety in every Passage of it so that whosoever will give it the reading over which will quickly be done shall have cause not to think his Time mis-spent But if his Heart be in a right Disposition he shall finde it hereby more stirred with desire to get to be amongst the number of those true Fearers of God for whom a loving Record and a Book of Merciful Remembrance shall be written for their shelter in evil Times that they may finde Mercy in the evil day for which times our good God fit and prepare us all Farewel Tho. Whitfeld MAL. 3.16 17 18. Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a book of remembrance was written before him for them that feared the Lord and that thought upon his Name And they shall be mine saith the Lord of hosts in that day when I make up my jewels and I will spare him as a man spareth his own son that serveth him Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not I Must first give you some light into the context and then come unto the words of the text Then they that feared the Lord. The particle az Then in the front of the text carries us back to the consideration of the coherence The godly here having this character given them They that feared the Lord were as it seems reserved to those last and loosest times of the Jewish Church after the return from Babylon where the seventy years captivity had not much reformed or amended the major part of the Jews Gods correcting hand had lain a long time sore heavie upon them but God had not his end upon this untoward generation these unsanctified persons grew worse and worse with afflictions witness their blasphemous words before my text where they stand stouting it out with the Lord of hosts vers 13. Your words have been stout against me saith the Lord yet ye say What have we spoken so much against thee They stick not to charge God with deep oscitancy and neglect of his best servants vers 14. as if they should reap no fruit from the service of God as if all their labour were in vain yea indeed they tax God of flat iniquity and most unequal administrations vers 15. And now we call the proud happie yea they that work wickedness are set up yea they that tempt God are even delivered As if they had said Surely there is no reward for the righteous verily there is not a God that doth judge in the earth the proud who tempt God and trample upon his people they are not onely not punished but even prefer'd and advanced for their labour either things are not ordered by a divine providence but left at random let run at sixes and sevens or else there is not an even or equal hand held over the sons of men but partiality and unrighteousness found in God Thus these miscreants in their madness set their mouthes against heaven and spared not despitefully to spit their venom in the face of God himself At the hearing of which horrid and abhorred blasphemies the godly of these times are much affected they met often about it and not without a great deal of good conference Then they that feared the Lord spake often one to another Then when Why whiles the wicked did blaspheme and belch out their impieties against God even at that instant and juncture of time they that feared the Lord spake often one to another Thus briefly of the Coherence The whole text may be divided into these two main or general branches 1. A duty performed 2. A mercy returned upon the performance of it The duty performed lies in the beginning of the text even in these words Then they that feared the Lord spake often one to
another Which duty is illustrated or set forth two ways 1. In the circumstances of it 2. In the matter and substance of it In the circumstances and they are two 1. Of Time 2. Of Persons Of time Then Then they c. Of persons They were such as feared the Lord and thought upon his Name as you see in the beginning and conclusion of vers 16. And then the duty is illustrated in the matter and substance of it and that was frequent mutual conference they spake often one to another Then they that feared the Lord spake often one to another So much of the first general branch the second is a mercy returned and that is twofold First Gods gracious acceptation 1. In that for the present he regarded and respected what they did The Lord hearkned and heard it 2. In that for the future he registred or recorded it And a book of remembrance was written before him Secondly His righteous remuneration or retribution 1. Of mercy to his people which reflects 1. Upon their persons 2. Upon their performances Upon their persons which he will 1. Own They shall be mine saith the Lord. 2. Honour In that day when I make up my jewels Secondly This mercy respects their performances in passing by the weaknesses defects and failings of them I will spare them as a man c. And then lastly you have Gods just and righteous retribution of judgement unto his enemies vers 18. Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not And thus you have likewise briefly heard both the Division and Subdivision of the Text. There is yet one thing more which I must wade thorow before I proceed on to the Doctrine and that is Explication Now that I may make way unto the Doctrine the sooner I shall open the 16 verse onely and the two other verses when I come to the handling of them Well then first of the 16 verse Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a book of remembrance was written before him for them that feared the Lord and that thought upon his Name In the Hebrew we read it thus Az nidhbaru jirra Jehovah ish El raganaha Then they fearing God spake often man or every man to his neighbour or companion For though the Hebrew word for spake in the conjugation Kal notes a bare speaking yet in the conjugation Niphal sermonis continuationem seu frequentationem significat it signifies the continuation or frequencie of their speaking one to another they did not do it onely once or twice but they did it often Then they that feared the Lord spake often one to another Those few names that had not defiled their garments in so foul a season but had kept themselves unspoâ—ted of the world they spake often c. Some render the text Tunc vastati sunt timentes Domini sc ab impiis atheis impunè eos invadentibus i. e. Then were those that feared the Lord wasted and destroyed viz. by those atheists who fell from fierce words to bloudy blows And the reason of this version or reading is because the word dibhi in the text in the conjugation Pihel is rendered to kill or to destroy But I conceive that this is far fet and nothing so agreeable unto the minde of the holy Ghost as our Translation is For 1. 'T is not dibberu in Pihel but nidhberu in Niphal Besides this reading is not so answerable to the following words I but you will ask me What did these men fearing the Lord speak when they spake so often one to another Stock in his Exposition upon Malachi and some others think the words following to be theirs and not God's words who they say speaking not until the 17 verse in comforting one another they said The Lord hearkned and heard c. But for my part I rather incline to those who tell us that the Prophet hath not in express words declared what these men fearing the Lord spake one to another onely in telling us that they spake one to another and by opposing them to the ungodly of that time it must be supposed that they spake good and gracious things they stood up to stickle for God to stop the mouth of Blasphemy and to establish one another in the perswasion of Gods holy Truth and constant care of his own children Those wicked ones did not speak so much against God against his providence and government as they did for God in defence of his providence and government And this they did for mutual strengthening and confirmation that that which was haply halting might not be turned out of the way but healed rather that they might confirm each other against those great and grievous temptations which lay in their way It followeth And the Lord hearkned and heard it Did they whisper so in one anothers ear that no ear else heard them No the Lord hearkned and heard it the Lord listened as it were at the key-hole he was under the window The word jachebil in the Original he hearkned comes from a root which signifies to attend and lift up the ear Gestus est diligenter auscultantis 't is the gesture of one that hearkneth diligently and so the word is taken Isai 52.3 the later part of the verse i. e. They shall diligently hearken Nay the word imports not onely attention of body but attention of minde as when a man listeneth as for life and makes hard shift to hear all thus the Lord hearkned and heard the Lord did diligently observe what they said and what they did nothing drops from them but the Lord attentively regards it Then they that feared the Lord spake often one to another and the Lord hearkned and heard it And a book of remembrance was written before him In the Hebrew we read it thus And there was written a book of memory before his face We read in Scripture of a threefold book of God The first is a book of his resolved Decree of this we read Exod. 32.32 Saith Moses there Yet now if thou wilt forgive their sin and if not blot me I pray thee out of thy book which thou hast written So Psal 69.28 So in many other texts where by book we are to understand the book of Gods Decree or Pre-ordination Secondly there is a book of Gods acted Providence Psal 139.16 Thine eyes did see my substance yet being unperfect and in thy book all my members were written c. i. e. in thy book of providence Now this later is but a transcript or copie of the former Those huge original volumes of love and blessings which he hath laid up in his heart for his own people those also of wrath and judgment which he hath laid up there against his enemies from all eternity those volumes I say of love or wrath are writing out every day by the hand and
pen of Providence But then thirdly there is a book of love and of remembrance Psal 56.8 Thou tellest my wanderings put thou my tears into thy bottle are they not in thy book i. e. in thy book of remembrance And this latter Beloved is the book spoken of here in my text Then they that feared the Lord spake often one to another and the Lord hearkened and heard it and a book of remembrance was written before him Liber monumenti A Book of Acts and Monuments so some render it in allusion unto the custom of Kings Esth 2.23 latter part And it was written in the book of the chronicles before the king Tamerlain that warlike Scythian of whom you read in the Turkish History had always by him a catalogue of the names and good deserts of his servants which he daily perused and whom he duely rewarded not needing by them or by any others in their behalf to be put in remembrance Thus Beloved God if I may so speak files up the prayers of his servants puts all their speeches as well as practices upon record that he may make all honourable mention of them at the last day in the General Assembly of heaven Liber Commentarii a book of Commentaries so Junius renders it where God doth as it were descant and comment upon all the holy and gracious speeches and practices of his people You must not understand it so as if God had any such Memorial-book as if he stood in need of it or were subject to forgetfulness no but 't is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men who have books to help their memories God will no more forget the savoury religious discourses of his people then a man doth that which he hath recorded in his book lying before him A book of remembrance was written before him before his face If we speak but a word for God we shall hear of it again God takes it and pens it down he sets it down presently all was kept upon record As when they who do not fear the Lord speak one to another when wicked men plot against the righteous or conspire against the holy ways of God God hearkneth and heareth and there is a book of remembrance kept of it let them whisper as softly as they can God can hear and will record all their malicious speeches all their evil devices and contrivements whether against himself or against his servants so on the other side when they that feared the Lord spake often one to another in the justification of his ways in the vindication of his providence the Lord hearkned and heard and a book of remembrance was written before him Of the two 't is better exprest by a book then by words for that which is written is more durable and permanent whereas things spoken many times vanish and are blown away in the air and come to nothing Well then in the last place we will consider in whose behalf this book of remembrance was written it was you see for them that feared the Lord and thought upon his Name For them that feared the Lord of that character of the godly spake something but even now and that though upon his Name a word or two onely of this epithet or character The word in the Origina◠here used is derived from a word which signifies not simply or barely to think but to set the head and heart on work about that which we think upon It carries the intention of the mind with it And that thought upon his Name i. e. that had God before their eyes that minded his glory that thought upon his Commandments to do them those are the persons for whom a book of remembrance was written before the Lord. And thus have I at length finished the Coherence the Division and Explication of the text Before I proceed to open the subsequent verses I shall enquire what Observations may be made upon and Deductions gathered from this 16 verse which I have already opened And here first of all I shall take into consideration the connexive or copulative particle Then in the beginning of the verse THEN they that foared the Lord c. Then When Why in those looser and more degenerated times when men were arrived to that height of impudency and profaness as to say it was to no purpose to serve God then when their black mouthes were swoln big with their blasphemies THEN they that feared the Lord spake often one to another they spake of God and for God they then stood up in the vindication of his ways and administrations So that Beloved from hence I shall note this Point namely That the servants of God must labour to shew themselves best in the worst times When others were most against God and contrary unto him then must they be most stirring and active for God most diligent and careful in his business Then they that feared the Lord spake often one to another In the prosecution of which Point I shall order my Method in this fashion 1. I shall confirm the Point by precept 2. Commend this duty from the constant practice of the people of God in all Ages 3. Clear it up upon some grounds and rational considerations And then lastly make some improvement of it unto our selves I shall proceed upon these several Heads so far as the ordinary time will permit beginning with those express precepts which are scattered up and down in the Scriptures to this very purpose We will content our selves with three or four The one is Exod. 23.2 Thou shalt not follow a multitude to do evil Some whereof are set down by way of negation some by way of affirmation The way to hell is broad and much beaten Per viam publicam non ingredere was one of Pythagoras his precepts Do not do as the most do lest thou be undone for ever Argumentum turpissimum turba saith Seneca An Argument from the multitude is not argumentative Nay you see there is here in this text a special restraint put upon it Thou shalt not follow a multitude to do evil And the Reason is because man is so apt to be led by many the heart is ready to flatter it self into an opinion that God will not be very angry when a practice is grown common this is the course of the world this is the way of most men surely there is no great danger in it Well now saith God Thou shalt not follow a multitude to do evil A second text to this purpose you have Prov. 1.10 11 and following verses My son if sinners entice thee consent thou not c. q.d. Do not close in or comply with them And again Rom. 12.2 Be not conformed to this world He doth not say Live not in the world we must live here until God call us hence neither doth he say Use not the world for 't is impossible but that whiles we live here we must use the world though we are cautioned to
upon A word or two of each and so I shall come to the Observation First then what are we to understand by the Name of God Beloved the Name of God among other significations in Scripture hath four special ones 1. 'T is taken for God himself the name of a thing is put for the thing named Psal 44. Through thy Name will we tread them down that rise up against us Through thy Name i. e. through thee Through thee and through thy Name are here the very same Through thy Name here in this verse is added meerly exegetically to expound the meaning of through thee in the beginning of the verse And so again Psal 48.10 According to thy Name so is thy praise unto the ends of the earth The sense of the words is this Thou art praised like thy self as thou art in thy self so thou art or at least oughtest to be praised by thy people 'T is frequent in Scripture to put the Name for the Person you have it clearly Acts 1.15 The number of Names together were about an hundred and twenty i. e. the number of persons so many persons because numbred by their names 2. The Name of God is in Scripture often put for the Attributes of God and essential properties for the power of God wisdom of God mercy of God justice of God and the rest as we could easily shew you from Scripture But I would hasten to the Points 3. The Name of God signifies his Ways Ordinances or Worship Jer. 7.12 But go ye now unto my place which was in Shiloh where I set my Name at the first c. What is that i. e. where I first set up my publike worship And the reason why the Name of God is put for his Ordinances Worship is because as a man is known by his proper name so is God known by his proper Worship And hence 't is that often times false worship is called the setting up of a strange god this is evident Psal 81.9 and so elswhere in many places And then 4. And lastly the Name of God signifies that reverence esteem and honour which angels and men give unto God as you know amongst us the report and reputation that a man hath among men is a mans name what men speak of him that is his name suâ—h a one we say hath a good name such a one hath an ill name i. e. men speak well or ill of â—uch persons Gen 6.4 when Moses describes the gyants he saith they were men of renown in the later part of the vers the Hebrew is an sa hashem they were men of name men of name by an Hebraism â—re men of renown Num. 16 2. Famous in the congregation men of renown the Hebrew is These are men of name in the congregation Because the name of a man is the opinion he hath amongst men as a man is esteemed so his name is carried and himself is accepted in the world Thus I say the Name of God is that high esteem those honorable apprehensions which good angels and good men have of God Such as the thoughts and speeches of men are for the celebration of Gods glory and praise such is his Name in the world Well then now the question will be which of all these is intended in the text when 't is said of these fearers of God that they thought upon his Name Truly I know not how to exclude any of theâ—e four I suppose all of them are here intended they thought upon God and all other things which had any print or image of God stamped upon them his Attributes Ways Ordinances Worship Honour all these they thought upon Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a book of remembrance was writter before him for them that feared the Lord and that thought upon his Name And thus much of the Objects I shall speak a little of the Act which was conversant about the Object and then give you the Observation The Act you see is thinking upon And that thought upon his Name The word in the Original is put participially 't is koshebka uleko sheba shemo And for them thinking upon his Name Now the root or verb hashabh whence this participle comes is rendered by Calvin two ways 1. To have in esteem or great price These godly ones here in my text were such as had an high and honourable esteem of the Name of God This I confess is well expounded and the Original is clear enough for it But yet in the second place 't is as well if not better expounded according to our Translation They excogitated or they thought upon his Name And because this is fully as clear if not clearer from the Original text as the other I shall not vary from our English Translation And this word hashabh doth not signifie simply or nakedly to think but to set the head and heart on work to finde our something and carries the intention of the minde with it as I could shew you from Jer. 18.18 Ezek. 38.10 and other places Well then in fine take the meaning of the Prophet to be this That thought upon his Name i.e. that seriously meditated that busied and bended their best thoughts upon God and the things of God upon God and upon the things that were of divine concernment Thus succinctly and briefly without any further enlargement So that now having opened this property of these holy ones take the Doctrine or Observation thus It is and it should be the practice of all them that truly fear God to meditate diligently upon God and upon the things of God All such whose hearts are possest with the true fear of God will be excogitating and thinking upon his Name I shall clear this from Scripture and then come to the Grounds and Reasons of it Reade Prov. 11.23 The desire of the righteous is onely good Taavah Haddikim The desire of the righteous or the affection of the righteous is onely good i. e. so far as he is righteous or spiritual he delights in the law of God after the inward man the main stream of his desires the course and current of his heart runs upon God and godliness Although when the flesh gets the winde and hill of the spirit all is not so well carried 't is oftentimes with a Christian as 't is with a Ferry-man he plies the Oar and eyes the shore homeward where he would be yet there comes in the interim a gale of wind that carrieth him back again So I say although a Christian in this viatorous condition is not so happy as to have his heart altogether empty of evil thoughts and desires yet that is the thing he strives unto and breathes after and God looks more upon the desires of his servants then upon their performances every man is in the account of God as good as he desires to be So that in this sense well might Solomon say The desire
use the world as though we used it not but Be not conformed unto this world The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accommodate not your selves to the world so Erasmus reads it Fashion not your selves to the world so Beza But in ours and some other Translations Conform not c. As a Player is fashioned to the gesture and words either of drunkenness or adultery when he acteth them on the scaffold that is the true notation of the word Be not conformed to this world i.e. Do not make the manners of the world the rule of your life let not your corrupt mindes which will carry you after a corrupt world prevail with you Now these are the precepts which are laid down by way of Negation I shall give you two that are set down by way of Affirmation Acts 2.43 saith Peter there Save your selves from this untoward generation i.e. from the corrupt society of unbelievers And again 2 Cor. 6.17 Come out from among them and be ye separate saith the Lord q.d. Do not comply with the corruptions of the world let all these go whatever you lose or suffer for it Thus much for the precepts In the second place I shall commend this duty unto you from the constant practice of the people of God even in all ages See an instance of it 1. in Noah when the whole earth was corrupt before God he walked perfectly uprightly with God in his generation Gen. 7.1 Noah walked alone in a way different from a world of wicked people he was most sincere in the service of God in the darkest midnight of damned impiety 2. Abraham pull'd as a brand out of Ur of the Caldees where-ever he came he set up altars to God in the midst of Idolaters and makes open profession of his worship before the people of the land Gen. 12.6 7 8 So Joshua after him Josh 24.15 Do you what you will though you do generally universally serve other gods I and my house will serve the Lord. See this in Elijah who was zealous for the Lord God of hosts though alone and singular 1 King 19.10 I might tell you of Obadiah who seared the Lord greatly in a common defection 1 King 18. But come we unto the New Testament and let us see what practice of this duty we finde there I shall begin with Christ who is the original copie an infallible unerring example he was eaten up with the zeal of his Fathers house when it was polluted and profaned by all sorts Joh. 2.14 15 16 17. The Apostles after his departure resolved to obey God notwithstanding the menaces of the Councel Acts 4.19 20. Paul openly contesteth with the Gentiles at Athens about their fensless superstition Acts 17.22 Antipas held forth the Word of life even unto the death where Satans throne was Rev. 2.13 Polycarp that blessed Martyr of Jesus Christ who being commanded by the Tyrant to do sacrifice to the Idol returns this answer Eighty and odde years have I served my master Christ and he never deceived me and shall I now desert him God forbid me any such wickedness Octoginta sex annos ills servui c. It were easie to come lower and nearer our own times and to produce a whole cloud of such who held forth the Word of life by a bold and wise profession in the darkness of Popery But I will give you one onely instance more and then conclude it was Athanastus that notable champion of Christ who stood stoutly to the defence of the Truth when all the Christian world beside was turned Arrian Ille vâ—r totius orbis impetum sustinuit the whole world was set against Athanasius and Athanasius against the whole world And thus you have heard how the force-mentioned duty hath been practised by the servants of God I come to the Grounds of the Point If you look either upward or downward either to God or men you will finde Reason sufficient for the practice of this duty all which Reasons are grounded upon the text and shall be thence gathered I shall begin with the first The Reasons taken from God and they shall be these two 1. God doth exactly observe and graciously accept of such his servants as continue constant with him in corrupt and depraved times in a general defection or declension when sin is grown usual and almost epidemical then to adhere to the Truths Ways and Ordinances of God Oh how pleasing and acceptable is this unto God! The Lord hearkned and heard saith my Text God was much taken and affected with those sweet conferences those godly dialogues and discourses which dropt from the mouthes of the godly of those times he hearkned and heard it was melodious and delightful musick to his heavenly ears and he doth as it were apply his ears close he lays them near to their lips as loth to lose any part of their holy language The lord hearkned and heard 1 Pet. 3.12 saith the Apostle there The eyes of the Lord are over the righteous and his ears are open unto their prayers or as 't is in the Original His ears are unto or rather into their prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now what the Apostle there speaks of that individual or particular duty of Prayer is as true of their whole Christian practice not a prayer which the godly put up not a good work they do not a good word which they utter no not a good thought which they conceive but the Lords eyes are upon it and his ears open unto it he sets it all down in his Register or Note-book A book of remembrance was written But then 2. As the Lord doth graciously accept of this practice so will he plentifully reward it this labour of faith and love shall never be forgotten it shall not onely be entred or ingrossed in a book of remembrance but they they shall be mine saith the Lord of hosts 1. They shall be mine i.e. I will not onely own them by a general right as my creatures but by a special peculiar and distinguishing title as my children my Saints and Servants such as have made a covenant with me by sacrifice I will be their God and they shall be my people I will look upon them as the top of my wealth and my most esteemed treasure as my Jewels whom I will keep safe in the golden Cabinet of my special providence and fatherly protection But this is not all I will spare them too as a man spareth his onely son that serveth him i.e. I will not cast them out or reject them for every small fault for every flaw or defect in their services I shall give them their allowance pass by and over-look their weaknesses How effectual me thinks might these Considerations be to provoke us to a holy contention in godliness when the times are never so bad and boisterous Hereby we shall please God hereby we shall procure good unto our selves And thus in brief of the first sort of
irreligious persons having not the fear of God before your eyes your heads hearts and hands must needs be full fraught with sin there can be nothing but wickedness in you and wickedness issuing from you and believe it unless God shew you the more mercy and put his fear into your hearts before you die you must expect for indeed nothing else can be expected but all the miseries torments and tortures which are the just reward of all such graceless persons and profane wretches as want this holy fear From all which you are utterly unable to free your selves You will be able neither to abide it no nor yet to avoid it And this is your very condition if there be any truth in this Book of God here in my hand I could out of this Book lay out your estate into several branches your present and future miserable estate I profess unto you in the presence of God a man would not be in your case for a million of worlds if there were so many and this you your selves would confess if God should ever season your hearts with his fear But I won't at present trouble you with particulars Do but go a little part from your families when you come home and set your hearts upon the meditation of what hath been spoken unto you in general as to your condition being without the fear of God and this very cogitation or meditation upon your present case may be a means if God will but bless it to any of you to pull you out of it and of your procurement of this grace But then secondly as you are to reflect upon your selves so likewise should you meditate upon God let your thoughts be busied about him and consider how he is 1. Represented unto you in his Word 2. How he stands described in his works You will say it may be What is spoken of God in his Word that may perswade our hearts to fear his Name Friends there are divers things recorded of God in this Book that should prevail with you to fear before him As first of all he is transcendent supereminent and surpassing in majesty and glory And hence 't is that the Psalmist infers a necessity of his fear Psal 76.4 saith Asaph there Thou art more glorious and excellent then the mountains of prey or the mountains of triumph as 't is in the Hebrew i e the kingdoms of this world which tear spoil and prey upon one another like wilde beasts or more particularly the flourishing Assyrians with their goodly Monarchy Thou art more illustrious glorious and excellent then all these What then see verse 7. Thou even thou art to be feared And again verse 11. Vow and pay unto the Lord your God let all that be round about him bring presents unto him that ought to be feared Let you hearts then in the first place stand in a holy awe of God because of his great glorious and terrible Majesty Secondly consider God as armed with infinite power and might the Word bespeaks him able to reward you if you do fear him and able to punish you if you fear him not Servants you know fear their masters because they have power over their flesh over their bodies I but God hath power not onely over your bodies but over your souls too and therefore you should fear him You have this inference to the fear of God implied if not expressed Mat. 10.28 God is said to be able to consume your body and soul in hell-fire Oh therefore fear him upon this consideration Thirdly consider God as Omnipresent and Omniscient as one that beholds and takes knowledge of all that we think speak or do Prov. 5.21 For the ways of man are before the eyes of the Lord he pondereth all his goings God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one saith all eye to him all things are naked and open Heb. 4.13 Psal 139.8 9 10. and following verses Jer. 12.27 29 23. It was this very meditation that kept Joseph in a holy fear of sinning against God Gen. 39.9 And then lastly consider God too as infinitely just and singularly careful to punish sin and this may be a means to beget this holy fear of God in your hearts who would not fear before this just and impartial God! See to this purpose that sweet song of the triumphant Saints Rev. 15.3 4. Nay yet a little further if you would have your hearts seasoned with the holy fear of God consider him as he is presented to you in his works his hanging the heavy and massie body of the earth upon nothing Job 26.7 his setting bounds to the proud waves of the sea Hithereto shall you come and no further Upon this account would the Psalmist have us to fear God You may reade it Psal 33.5 6 7 8 9. 2. Turn your thoughts upon those particular judgements God hath executed upon others for our warning and caution Psal 119.120 saith the Prophet there My flesh trembleth for fear of thee I am afraid of thy judgements When one childe is whipt in a School the rest will tremble Thus should it be with you when you see others punished This is the second particular meditation which may serve as a means to bring you unto this holy fear which I have so much spoken of I come to the third and last and with this I shall conclude this present discourse 3. All you that are yet void of this holy fear of God meditate in the third place upon the general judgement and the unconceivable terrour of that last and dreadful day when as the Apostle speaks the heavens shall pass away with a great noise and the element shall melt with fervent heat the earth also with the works that are therein shall be burnt up Knowing the terrour of the Lord in that day I do earnestly perswade you to fear the Lord in this Felix though a Pagan trembled when Paul discoursed of this great day Acts 24.23 nay the devils themselves shake and tremble when they think of it and won't you How is it that you can think of that day wherein the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire taking vengeance on them who know not God and who do not fear before him The Preacher upon this very ground namely because then God will bring to light the hidden things of darkness perswades us to fear God 't is Eccless 12 13 14. And thus have I shewed you what means you should improve for your obtainment of this holy fear And truly if God had revealed unto me any more excellent way then you have already heard I do so much desire your everlasting good as that I should not conceal it from you Let this therefore suffice for the first branch of the Exhortation which hath been directed to those who are yet without a holy fear of God in their hearts I should proceed unto the second and reflect then upon you whose hearts are already seasoned