such as hath no part in Christ nor portion in his kingdome b Gal. 5.23 Nay he passeth in Gods Book for a Pagan c Rom. 1.21 such as hath no blood of a Cristian in him for an Epicure d Phil. 3.19 20 the worst of Pagans for an Atheist the worst of Epicures e Psal 10.4 for an hypocrite f Acts 8.22.23 the worst of Atheists for an open rebell g Esay 65.2 the worst of hypocrites lastly for a reprobate h Phil. 3.23 the most desperate of rebels such as being enemies to the crosse of Christ have destruction for their end whereunto also of old they were appointed i Jude 4. I know what such kinde of people the ruder sort especially are apt enough to object They will never beleeve they say that the matter is so hainous ob the danger so great as the ministers would make of it for first they have as good hearts as the best and although they be not so strait-laced as to make such a businesse about idle and evil thoughts as some would seem to do yet so long as none can tax them for external outrages and reproachful offences they shall think never awhit the worse of themselves for all that Hereunto we answer sol that this very brag of the goodnesse of their loose and lewd hearts speaks them at once 1. Ignorant 2. Proud 3. Impenitent person First I say Ignorant of God and his will of themselves and their duties as if they were not bound to love the Lord their God with all their thoughts also k Math. 22.37 Now without knowledge the minde is not good saith Solomon and he that hood-winkt with such blinde conceits hasteneth with his feet in away good enough as he fondly imagineth sinneth l Prov. 19.2 Secondly they are stuft up with pride and self-conceitednesse as the Laodiceans who not knowing their own spiritual beggery and blindnesse gave out themselves for great rich men and in as good case as the best m Rev. 3.16 The pure in heart are withal poor in spirit n Math. 5.3 8. humbled for nothing more then their inward impurities those vain thoughts deceitful dreams carnal fears worldly cares endlesse and needlesse plodding upon earthly things that haunt their hearts and passe the forge of their fancies every day in despite of whatsoever endeavours to the contrary Together with those innumerable bythoughts and distractions that will needs throng in upon them even in the interim of divine duties when they would be most free and reserv'd to God These be the things that most gall and grieve the godly man and bring him ful often upon his knees for pardon of inward failings in those duties for the outward well-performance whereof other godly people do many times both approve and applaud him But now it is otherwise with the wicked if he can wash his hands with Pilate keep his fingers from picking and stealing and his tongue from evil speaking curb and keep in his inordinate lusts from budging and breaking forth in his outward practise he eares not how fowl his inwards are how irregular and enormous the motions of his minde be thinks though he never lay lawes upon those but suffer them to run riot at pleasure upon whatsoever vanities or villenies yet he shall speed well enough and perhaps step into heaven before the purest of them all Here 's a heart as full of pride as empty of goodnesse◠for he that lifteth up himself his minde is not upright in him o Hab. 2.4 Thirdly They are impenitent and so out of the state of salvation till they bethink themselves of a more thorough reformation p Luke 13.3 For repentance where it is sound begins at the heart It is not a cleansing onely of the outside of the platter but a changing of the inward thoughts affections and purposes according to that of the Prophet Let the wicked forsake his way and the unrighteous man his thoughts and let him return to the Lord and he will have mercy upon him c. q Esay 55.7 not else And that of Peter to Simon Magus Thy heart is not right in the sight of God repent therefore and pray God if perhaps the thought of thine heart may be forgiven thee r Act. 8.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that lastly of the Prophet to the people Oh Jerusalem wash thy heart from wickednesse that thou mayest be saved no heaven to be had you see where the heart is not washed how long shall thy vain thoughts lodge within thee ſ Jer. 4.14 No surer signe of a foul and wicked heart then the residence and raign of vain and vile thoughts Let no man therefore bear himself in hand or boast hereafter of the goodnesse of his heart if his thoughts be habitually and allowedly evil Oh but we have many good and holy thoughts in our hearts ob God and his name is much in our mindes and mouthes and we think frequently upon his word we hear and his works we see c. You have many good thoughts you say 't is well sol a reprobate also may have good motions in his minde and not be a buton the better for any of them Try your good thoughts therefore before you trust too much to them and 1. By the causes 2. By the effects For the causes first wee 'l suppose them for the matter good and religious but for their efficient cause first whence be they let me ask Are they inbre'd and native to your sanctified hearts or are they onely injected from without and meerly adventitions cast in by God who now affects thine heart by a good motion thy self no way concurring but being meerly passive in the whole business If so Nebuchadnezzar might have as much comfort and hope here-hence as you God put into his heart a good thought viz. to turn his course against Israel the people of Gods wrath and to revenge the quarel of his covenant upon an hypocritical nation Howbeit he meant not so saith the Prophet neither did his heart think so but it was in his heart to destroy and cut off nations not a few c t Isai 10.7 Secondly for the form and fashion of your better sort of thought are they set and solemn some times with choice of fit matter time and place Do ye sit in the door of your hearts on set purpose to entertain good motions as Abraham was wont in the door of his tenr to entertain strangers Or are they not onely occasional and accidental falling in by the by and besides your intention by reason of some sudden occurrence c. These holy men in the text did not onely think upon Gods name as a thing that fell into their thoughts by chance but sollicitously throughly studiously serously they set themselves to work in good earnest and in Gods fear to consider of his
Christo Calvin in loc He looks upon such as serve him in sincerity as upon sons and daughters 2. That he will surely shew like mercies and mildnesse to his children in their faults and failings in their wants and weaknesses as the kindest father would do to his dearest son that serveth him For the former point The promise of pardon is here fitly made sub patris parabola saith Gualther under the similitude of a father Figuier in loc And the sense is thus much saith another Interpreter although I seem for a time to the blinde moles of the world to be negligent of those that are diligent about me of my best and busiest servants yet I think upon them still as my dearest children and when I may be thought most carelesse and cruel towards them then am I a most propitious and sin-pardoning father fully reconciled unto them in Christ for there comes in the kinred according to that of our Saviour in his message by Mary to his distressed disciples after his resurrection I ascend unto your father Iohn 20.17 and my father mine and yours and therefore yours because mine For as many as received him saith St. Iohn to them he gave priviledge to become the sons of God Ioh. 1.12 And again when the fulnesse of time was come saith another Apostle God sent forth his son his natural onely begotten son made of a woman and so by personal union of the two natures in one Christ his son by a new relation Gal. 4.4 according to that This day have I begotten thee and all to the end that we may receive the adoption of sons That we which by nature were children of wrath and by practise children of the devil might by divine acceptation and grace be made the children of God who had predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Ephe. 1.4 5. to the praise of the glory of his grace wherein he hath made us accepted in the beloved One. SECT I. Reasons hereof drawn from the causes IN which heavenly Text Reas 1 we have the first and chief ground of this doctrine drawn from the causes of our spiritual sonship 1. The fundamental and original cause Gods decree of election by grace we have an act for it in Gods eternal counsel According as he hath chosen us in Christ before the soundation of the world c. For which cause also the predestinate are called the Church of the first-born who are written in heaven Heb. 12.23 And whom he did foreknow saith Saint Paul them he did predestinate also to be conformed to the image of his son like him in glory as well as in sufferings like in being sons as he is a son that he might be even according to his humanity the first-born among many brethren Rom. 8.29 2. The meritorious and procuring or working cause of our adoption is here set forth to be the Lord Christ in whom he as a father hath blessed us with all spiritual blessings in heavenly things Ephe. 1.3 but all in Christ and all in this order A christian by the Gospel is made a beleever Now faith afteran unspeakable manner engrafteth him into the body of Christ the natural son and hence we become the adopted sons of God it being the property of faith to adopt as well as to justifie ratione objecti by means of the object Christ up whom faith layeth hold For ye are all the children of God by faith in Christ Jesus Gal. 3.26 Children I say not by creation as Adam is called the son of God Luk. 3. because he was produced in the similitude of God but by marriage and mystical union with Christ the fecond Adam the heir of all who hath 1. Laid down the price of that great priviledge Heb. 9.15 even his own most precious blood redeeming us thereby that were under the law that we might receive the adoption of sons Gal. 45. 2. He hath sealed it up to us by his spirit that earnest of our inheritance Eph. 1.13 called therefore the spirit of adoption and the spirit of Gods son as springing out of his death Rom. 8.15 Joh. 16.14 Gal 4.6 and procured by his intercession For because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba father 3. Here is the motive and impulsive cause and that is the good pleasure of his will Joh. 1.12 1 John 3.1 2 Tim. 1. vlt. his absolute independent grace and mercy was the sole inductive He giveth us this dignity saith St Iohn in his Gospel And what more free then gift he sheweth us this love saith he in his epistle because it was the time of love that we should be called the sons of God So that our Adoption is not a priviledge purchased by contract of justice Rom. 8.23 Prov. 16.4 but an inheritance cast upon us of free grace and goodnesse The Lord shew mercy to Onesiphorus in that day when our adoption shal be crowned with its ful accomplishment Lastly here we have the final cause of our adoption â—heprâ—â—ise of the glory of his grace This is the end God propounds to himself in this as in all other his works as having none higher then himself to whom to have respect for he is the most highest God hath made all things for himself yea the wicked also for the day of evil viz. for the glory of his Justice and power as he told Pharaoh Rom. 9.17 but especially of his grace sith all that his justice doth in the Reprobation of some tendeth to this ultimate end of all that the riches of his grace may be the more displayed in the election of others SECT II. Reasons from the effects of his father-hood A Second reason followeth from the effects and those are no lesse demonstrative of the point then the causes Reas 2 These are 1. Gods fatherly affections 2. His expressions both which speake him a father to all his For his affection first to his people Albeit they be but his Adopted children yet he loves them more then any naturall father doth his own bowels Jam. 1. ult Hence he is called the father by an eminency as if there were no father to him none like him none besides him as indeed there is not originally and properly Called he is the father of all mercies Eph. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paternitas paerentela Math. 23.9 the fountaine of all that mercy that is found in any father all is but a spark of his flame a drop of his ocean Yea he is stiled the father of all the fatherhoods in heaven and earth Whence also our Saviour Call no man saith He your father on earth for one is your father even God To enter comparison in some few particulars First a father loves freely not so much for that his child is witty or wealthy Patriam amat quisque nonquia
Songs These Books following are to be sold by PHILEMON STEPHENS at the Gilded Lion in Pauls Church yard 1 Concilâ—â— Decreta Leges Constitutiones de Re Ecclesiaâ—â—â— oâ—bis Britanici ab initio Christianae ibidem religionis câ—m annotationibus non minus pijs quam doctis opus Antiquitatis studiosis apprime gratum utile à Hen. Spelmani Equitis Fol. 2 Glossarium crudiristimum in quo prisci Ritus quam plurimi â—nnarantur à Hen. Spelman Fol. 3 De non temerandis Ecclesâ—â—â— Or of the Right and respect due unto Churches not to be violated written by S. Hen. Spelman 4 4 Tythes too hot to be touched cortain learned Treatises proving Tythes to be due by the lawes of Nature Scripture and Reason therefore neither Jewish Popish nor inconvenient written by Sir Hen. Spelman 40 5 Psalterium Davidis Latino-Saxonicum à J. Spelmanno Hen. F. è patris Bibliotheca in lucem editum ubi ad finem uniuscuâ—usque Psalmi preces opâ—inae in animum psalmi reperiuntur 40 6 The Best Religion or certain learned Treatises and Sermons wherein is largely explained the sum and principal heads of the Gospel by Dr. Gr. Williams 7 A Commentary or exposition on the Proverbs of K Solomon where the litterall sence is chiefly considered the Originall Hebrew Texts our English Translations and Classicall Authours are examined and considered by Michael Jermin Dr. in Divinity Fol. 8 A practicall exposition on 4 select Psalmes viz. 27.84.85 87. by that godly and learned Divine Tho Piersen B.D. 40 9 An examination and confutation of the chief points of Antinomianisme with an answer to a pamphlet entituled The coÌ„passionare Samaritan handling the power of the Magistrate in compulsion of conscience written by Tho Bedford B D. 40 10 The Civil Magistrates power in matters of Religion stated and debated according to Scripture grounds with an answer to all objections against the same by Tho. Cobbet of Lyn in New England 4 11 Clavis Apocalyptica innaâ—â— insitis vesionum characteribus eâ—uâ—a 〈◊〉 demonstrate 〈…〉 comment in apoalypsin quâ—â—â—us acceâ—â—it in hac tertia editione conjectura de Gogo Magogo by Jes Medi. 40 13 A discourse touching the true notion of the Lords Supper also the union of Christ and the Church in a shadow by R. Cudworth D. D. 4 14 A Commentary on the Lamentations of Jeremie by Joh. Vdall 40 15 The New-birth or a Treatise of Regeneration in Sermons by W Wheatly 4 late of Banbury 16 The Christian conflict shewing the difficulties and duties of a Christian souldier in his warfare with the armour and graces necessary thereto as also a discussion of the case of Usury and depopulation with the errors of the Antinomianits by Tho. Bentham 4â— 17 Also the society of Saints A Treatise of Christian good-fellows and good-fellowship by the same Author in 4â— 18 A relation of the procedings of the Assembly at Perth in Scotland touching Divine worship c. in the yeer 1618. 19 An exposition of the ten Commandements by Mr. J. Dod. 40 20 The Doctrine of the Sabbath vindicated by R. Bifield against the Tenent of Mr. Ed Brerewood 40 21 Camans calamity being a Poeticall relation of the destroying of Jerusalem by Titus Vespasian 40 22 Articleâ— of Religion agreed on at a Convocation holden at Dublin in Ireland in the yeer 1615. in 40 23 Touching supremacy in causes Ecclessiasticall shewing how the powers Civilâ—nd Ecclesiasticall may act without incroachment on each other written in the yeer 1647. tending to Peace and setlingâ— by John Geree 40 24 The works of Dr. John Owen Dean of Christ-Church and Vice-Chancellor of the University of Oxford 40 25 Severall Sermons of sundry eminent Divines on dayes of Publike Humiliation and other speciall occasions viz. Dr. Burges Mr Scudder Mr Gower Mr. Burroughs Mr. Johnson Mr. â—ickering Mr. Vdall Mr. Tesdale Dr. Hill Mr. Green Dr. Owen Hardwick c. 40 26 The works of Mr. Robert Abbot now Pastor of the Church at St. Augustines gate in Waâ—ling street London viz. A Carechisticall Treatise wherein the chiefe Principles of Religion are 1 Propounded 2 Expounded 3 Applied with three Sermons on Psal 19.12 Mark 3.45.46 Psal 31.5 The building of a Christian Family on Psal 127.1 Directing to the duties of the severall persons of a Family 80 A triall of Church forsakers justifying against the Brownists that the Church of England is 1 a True Church 2 hath a True Ministery 3 hath a True Worship 80 The yong mans warning-piece a suneral Sermon Pro. 4 10. 120 Four other Sermons on Judg. 11.27 Mat. 7.12 1 Tim. 1.19 120 27 A Reâ—oâ—sâ—rance of the holy life and happy dâ—ath of John Bruen of Bruen Staplâ—sord in Cheshire Esquire exhibiting variety of memorable and exemplary passages usefull for all forâ— of people as a path to piety and charity 8â— Written by Mr. W Hinde of Banbury 28 The life and death of the learned and godly Divine Mr. Samâ— Crook of Wrington in Somersetshire 80 29 A Treatise opening the Promises and Threatnings in Scripture by F. Bridges 80 The stare of the Now Roman Church discussed in vindication of Dr. Hall Bishop of Exeter against the cavils of Hen. Burton by H. Chomley 80 30 A Treatise directing the weak Christian how he may rightly celebrate the Sacrament of the Lords Supper with Meditations thereon by Joh. Downam B.D. 80 31 The summe and substance of Christian Religion by S. Brown late of Shrewsbury 80 32 The Temple sacred Poems and private ejaculations by G. Herbert 120 33 The Synagogue sacred Poems in imitation of Mr. G. Herbert 120 34 The substance of 3. Sermons on Ephes 1.22 23. shewing the Church to be the proper subject of the new Covenant with other considerable practical propositions in reference to the debates on foot amongst us by W. Sambrook 120 35 Soveraign comforts for a troubled conscience wherein Satans subtilties are discovered to the consolation of the distressed by R. Yarrow 120 36 the light of faith and way of holinesse shewing what to beleeve and for what to strive and suffer for in this contending age and how to live in all estates and conditions according to this faith by Rich. Byfield 120 37 Directions for the private reading of the Scriptures wherein the scope of the whole Scripture is methodically set down and rules to read with profit given with pithy directions to reconcile places of Scripture that seem to differ by N. Byfield and Jo. Geree 120 38 The summe of the Principles of Christian Religion by N. Byfield 120 39 Tho. Categeri or Tetragrammato nomine Jehovah dissertatatio qua vocis Jehovah apud nostros recepâ—â— usus defenditor à quorundam cavillationibus iniquis partier atque inanibus vindicatur 120 40 Sabbato Dominica 4 propositions tending to reconcile the seeming disterences between the letter of the Law and Christian liberty in the doctrine of the Sabbath or Lords day by Chr. Harvey 120. 41 An explanation of the principles of
commandeth but the Gospel helpeth God by his spirit assisting and further accepting pence for pounds the will for the work the desire for the deed done c. and laying meate before us meate that the world knowes not of hidden Manna the convivium juge of a good conscience c. Vers 5. He shall not return unto the land of Egypt That is he needs not run to Egypt for help as King Hosea did nor to the Assyrian to whom they were tributaries from the time of Menahem for they wanted nothing and less should have wanted if they would have been ruled by me but they refused to return He was not to have returned to the land of Egypt or of the Assyrian who is his king so some read the text Others sense it thus When I threaten them with the Assyrian they think to shift and shelter themselves in Egypt but I shall keep them thence or find and ferret them out there God knowes how to cross wicked men of their will to spoyle their plots Egypt shall prove no better then a broken reed running into the hand of him that leaneth on it 2 King 18.21 The Egyptian was ever an enemy to Israel and though for his own ends he gave goodly words and seem reconciled yet such Reconciliations are but vulpinae amicitiae But were he never so fast a friend yet sin-guilty Israel shall not have their an Asylum nec stabile stabulum see Chap 9.3 with the Note because the desire of the wicked shall perish Psal 112.10 They take counsell together but it shall come to nought they speak the word but it shall not stand Esay 8.10 Confer Esay 30.1.2 and 31.1.2.3 Prov. 21.38 but the Assyrian shall be his king Will they nill they they shall be carried captive to Assyria and sith they will needs be crossing of God he will cross them much more he will walk contrary to those that walk contrary to him Lev. 26.21 and be as froward as they for the hearts of them Psal 18.26 They will not return to me saith the Lord they shall not therefore return to Egypt they will not submit to my scepter they shall therefore have the Assyrian for their King that proud cruel stout-hearted Prince Isay 10.5.7.12 who will tyrannise over their bodies and over their cattle at their pleasure so that they shall be in great distress Neh. 9.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they refused to return Heb. they disdained to do it scorned the motion slighted the messenger Sen in Agamem Plus est a viâ—s se revocaesse quà m vitia ipsa necivisse Amb. in Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By their sins they had run from God by repentance they should have returned unto him and then the amends had been well-nigh made for Quem poenitet peccasse paenè est innocens the penitent is in almost as good a case as the innocent Ambrose saith he is in a better But for these men to all other their sins to add obstinacie and impenitencie as Herod to all his former evils did the death of the Baptist this was to heap up wrath against the day of wrath Rom. 2.5 The word here rendred refused is by the Seventy turned They would not That therefore thy returned not to God it was the fault of their will True it is they had no power to turn themselves but the cause of that inability too was in themselves They therefore neither could nor would return and both by their own fault and folly Vers 6. And the sword shall abide on his cities Heb. shall keep residence or rush upon his cities It can do no less it cannot return into the scabbard rest or be still till the Lord who put it into commission call back againe his commission Jer. 47.6.7 It is a dreadfull thing when the sword abideth on a people as in Germany that stage of warr Ireland still a land of divine ire c. England hath some Halcyons at present incredibili celeritate temporis brevitate à Pompeio confectum Aug de Civ Dei Mr. Burr praise be given to God and let every good man pray with David scatter thou the people that delight in warr Psal 68.30 The Piraâ—s warr was dispatcht by Pompey with incredible swiftness to his eternall commendation And we have cause to bless God saith a countryman of ours that God hath raised up instruments for us who have hazarded the shortening of their own lives for the shortning of the warr who have done their worke of late as if they had took it by the great c. And the same Author observeth that it is a sad thing for the sword to be in the field but for the sword to be in the cities it is much more sad and he instanceth in JerusaleÌ„ out of Josephus Jos de bell Jud l. 7. c. 7. where the number of the slaine was eleven hundred thousand We may further instance in that unhappy city of Magdeburg in Germany where so much cruelty was exercised first by Charles the fift much regrated by him at last in his retired life taking account of his actions since that in our memory by Mounsier Tilly who like a bloody villain put to the sword there twenty thousand persons at least of all ranks ages and sexes Mr. Clark life of K. of swed 23. that great city also he burned down utterly turning it into cinders excepting an hundred nine thirty houses c. The like immanity was exercised by the Popes champions upon the poor Protestants at Angrogue in France where they killed and burned without mercy but could never set fire upon the two temples there nor upon the Ministers house Act and Mone 880. which remained whole the houses round about being all consumed with fire and shall consume his branches and devour thèm His branches or his villages which are as branches of the greater cities The trees of America but especially of Brasile are so huge that it is reported of them Abbbots Geog. p. 271. that severall families have lived in several armes or branches of one tree to such a number as are in some petty village or parish here The greater cities are as the body or-root of a tree the villages as the branches The scripture oft calleth them mother and daughters as Heshborn and all her daughters That is villages Num. 21.25 as the Chalde there explaineth it See Ezech. 10.44.45.46.48.53 hence we read of a citieand mother in Isracl 2 Sam. 20.19 Branches also are called daughters of the trees they grow from Gen. 44.23 The word here rendred branches is by some rendred Barres by others Diviners or Liers as the word here used is interpreted Jer. 50.36 A sword is upon the liars or diviners and they shall dote potest Augur Augurem videre nou ridere saith Tully of such diviners that is Can they one looke upon another and not laugh considering how they gull people with their lies and fopperies The sword
and sumptuous rayment that nest of pride as One calleth it he laid his robe from him Paludamentum suum saith Tremelius but that 's a cloak which the Romane Emperours used to put on when they went forth to battle and therefore not so proper here as Piscator thinkes sith there was no visible enemy which makes the Ninevites repentance the more remarkable Mercer rendreth it Chlamydem suam his imperial cloake the Chaldee his precious garments The word signifieth his sumptuous and gorgeous attire his cloake of State no lesse costly perhaps then that of Alcishenes the Sybarite sold to the Carthagians by Dionysius for 120. Athenâ—us talents or that of Demetrius of Macedon which none of his successors would weare propter invidiosam impendij magnificentiam for the exceeding great costlinesse thereof This robe or purple and other ornaments the King of Nineveh laid aside as was fit in this day of restraint as a fast-day is fitly called So the children of Israel stript themselves of their ornaments by the mount Horeb where they had made a golden calf Exod. 33.6 For the Lord had said to Moses Say unto the children of Israel ye are a stifnecked people I wil come up into the middest of thee and consume thee therefore now put off thy ornaments from thee that I may know what to do unto thee ver 5. that I may determine how to dispose of thee and this is spoken after the manner of men who judge by the outward actions as Gen. 18.21 and 22 12. for otherwise God knoweth all his works from the beginning of the world Act. 15.18 But he speaketh this here as if he would hereby judge of their repentance whether it were true or false The Prophet Esay objects it to those of his time for a foule fault Behold in the day of your fast ye find your pleasure chap. 58.3 and covered him with sack-cloth And so as Chrysostome hath it quod non poterat diadema id saccus obtinuit sicut ferrum potest quod aurum non potest Sackcloth could prevaile more then silk as iron can do what gold cannot and sat in ashes In cinere Illo so Vatablus rendreth it in that ashes wherein he used to sit when he most mourned Our sorrow for sin should be the deepest of all sorrowes Zech. 12.11 12 13. See the Note there Verse 7. And he caused it to be proclaimed by sound of trumpet as Ioel 2.12 or otherwise as 2 Chron. 20.3 4 18 19 20. and 22 6 7. at which times he that obeyeth not is culpable before God and man Lev. 23.29 by the decree of the King and his Nobles who all unanimously consenting to so good a work iis quibus praeerant praeibant became a president to their inferiours who looked upon them no doubt as their looking-glasses by which most men dressed themselves When Crispus the chief Ruler of the Synagogue beleeved Tertull. many Corinthians beleeved also Act. 18.8 The Primitive Christians were wont to pray that their emperours might have good counsellours Of a certaine Prince in Germany it was said that Esset alius si esset apud alios Bucholc He would havs been a farr better man had he had better servants and officers about him let neither man nor beast herd nor flock tast any thing The whole action of Fasting hath it's name both in Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from abstinence and forbearance of meates and drinks à toto if it may be at least à tanto à tali as Dan. 10.2 3. and as it might be here till the forty dayes were expired besides that one or more solemne dayes of totall fasting wherein neither man nor beast c. But why is the beast abridged of sustenance both to testify and increase the peoples humiliation by their lowings and bellowings Alexander the great at the death of his favourite Ephestion clipped his horses and mules haire and cut them short Plutarch in token of his great grief he pulled down also the battlements of the walles that they might seem to mourn with him So Virgil speaking of the generall grief for Caesars death saith Non vlli pastos illis egêre diebus Frigida Daphni boves ad flumina Eclog. 5. nulla nec amnem Libavit quadrupes nec graminis attigit herbam Let them not feed nor drink water But what they get of themselves without mans care who is to be wholy intent and taken up in Gods service and so to begin the heavenly life here the sweetnesse whereof makes him forbeare both meate and thirst Besides they took pride in their palfryes covering them with purple and rich trappings See Judg. 8.26 they catered for the flesh by fatting cattle and other creatures to please their palate This they were now forbidden to do by an edict from the king who interesseth himself in matters of religion as did also Artexerxes Ezra 7.26 for which Ezra seeth cause to blesse God and Nebuchadnezzar Dan. 3.29 which the scripture commendeth and recordeth as a work of his repentance Verse 8. But let man and beast be covered with sack-loth Let all best meanes be used for the humbling of the heart without which what is an humbling day but a religious incongruity saith One and a very high provocation like Zimri's act when all the Congregation were weeping before the doore of the Tabernacle The beasts covered with sack-cloth were as an house hangd with blacks to move men to mourne the more Chrysostome telles us of a custome in his time and it is still in use amongst us that when great men were buried their horses followed the hearse cloathed in black as seeming to mourne for their masters The coursest weeds are fittest for fasting-dayes to shew that but for shame we would have none as having forfeited all and that we look upon our better apparell but as finer covers of the foulest shame and cry mightily unto God Cry with a courage Let the beasts roare lustily and rend the clouds as it were with their clamours want of food will make them do so And as God can so speak as that the bruit beasts shall understand him Ioel. 2.11 Am. 5.8 and 9.4 Iohn 2. ult so can they after a sort so speak or moane Gnorebh that he can understand them Ioel. 1.20 Hos 2.21 Ps 147.9 he heareth the young ravens that cry unto him though but with a hoarse and harsh note whence also they have their name in Hebrew Much more will He heare men that cry unto him if they cry mightily with intention of spirit and extention or rather contention of speech if they set up their note as the noise of many waters Rev. 19.6 if they thunder and threaten heaven as Nazianzen saith his sister Gorgonia did Preces fundi mus coelum tundimus misericordiam extorquemus Tert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.16 if they bounce hard at heaven gates and resolve to wring mercy from God by an
their cruelty the valour of the patients the savagenesse of the persecutours strove together till both exceeding nature and belief bred wonder and astonishment in beholders and readers These were those lion-like men of the tribe of Judah that took the kingdom by violence Judah which signifieth the Confessour had the kingdom as Levi had the Priest-hood both forfeited by Reuben who was weak as water Gen. 49. and I will save the house of Joseph that is Ephraim but for the ten tribes whom God here promiseth to save not to bring back saith the Geneva-Note on Ver. 9. But others there are that gather from these words and these that follow that God will not onely preserve them but reduce and resettle them in their own countrey yea and multiply them so abundantly as that their countrey shall not be able to hold them Verse 10. Whence cometh Ashurs and Egypts subjection to Christ that is all the tract of the East and of the South verse 1. and their perpetual establishment in the faith Verse 12 And I will bring them again to place them I will place them in their houses as Hos 11.11 The Sept. render it I will cause them to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compos The Caldee I will gather together their captivity Some special mercy is assured them by this special word of a mixt conjugation for I have mercy upon I them Here 's a double cause alledged of these so great and gracious promises and both excluding works First Gods mere mercy Secondly his Election of grace for I am the Lord their God This latter is the cause of the former for God chose his people for his love and then loveth them for his choice The effects of which love are here set down 1. That he heareth their prayers I will hear them 2. That he reaccepteth and restoreth them in Christ as if they had never offenced against him They shall be as though I had not cast them off That was a cutting speech and far worse then their captivity Jer. 16.13 When God not onely threateneth to cast them out of their countrey into a strange land but that there he would slew them no favour Here he promiseth to pitty them and then they must needs think deliverance was at next door by and they shall be as though I had not cast them off And this the sooner and the rather because they called them out-casts saying This is Zion whom no man seeketh after Jer. 30.17 The Jewish Nation saith Tully shew how God regards them that have been so oft overcome viz. by Nehuchad-nezzar Pompey c. God therefore promiseth to provide for his own great name by being fully reconciled to his poor people whom the world looked upon abjects for I am the Lord their God And if I should not see to their safey Psal 119. it would much reflect upon me This David well knew and therefore prayes thu I am thine Lord save me and will hear them Or I will speak with them speak to their hearts It is no more saith One then if a man were in a fair dining-room with much good company and there is some speciall friend whom he loveth dearly that calleth him aside to speak in private of businesse that neerly concerneth him and though he go into a worse room yet he is well enough pleased So if God in losse of friends houses countrey comforts whatsoever will speak with us will answer us the losse will be easily made up Philip Lantgrave of Hesse being a long time prisoner under Charles 5. was demanded what upheld him all that time He answered that he had felt the favour of God and the Divine consolations of the Martyrs There be Divine comforts that are felt onely under the crosse I will bring her into the wildernesse and there speak to her heart Hos 2.13 Israel was never so royally provided for with Manna Quails and other cates as when they were in the wildernesse The crosse is anointed with comfort which makes it not onely light but sweet not onely not troublesome and importable but desirable and delightful saith Bernard Thy presence O Lord made the very gridiron sweet to Laurence saith another How easily can God make up our losse and breaches Verse 7. And they of Ephraim shall be as a mighty man The same again and in the same words for more assurance because the return of the ten Tribes might seem a thing more incredible Erant enim quasi putridum cadaver saith Calvin here they were as rotten carkasses and they had obiter onely heard of these promises as if some grain of feed should be dropt by the high-way-side for they were now as aliens from the Common-wealty of Israel and their hert shall rejoyce as throught wine Which naturally exhilarateth Psal 104.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is called by Plato one of the Mitigaters of humane misery See Prov. 31.6 with the Note Some nations use to drink wine freely before they enter the battel to make them undaunted Some think here may be an allusion to such a custom I should rather understand it of that generous wine of the spirit Eph. 5.18 yea their children shall see it Therefore they were not to antedate the promises but to wait the accomplishment which should certainly be if not them yet to theirs after them even a full restauration in due season Verse 8. I will hisse for them and gather them As a shepheard hisseth or whistleth for his flock See Judg. 5.16 where it should not be translated the bleatings of the flocks but the hissings or whistlings of the shepheards to their flocks when they would get them together God who hath all creatures at his beck and check can easily bring back his hanished gather together his dispersed with a turn of a hand Zech. 13.7 with a blast of his mouth as here as if any offer to oppose him herein he can blow them to destruction Iob. 4.9 He can frown them to death Psal 80.16 He can crush them between his fingers as men do a moth Psal 39.11 and crumble them to crattle Psal 146.4 Like sheep they are laid in the grave death shall feed on them and the upright shall have dominion over them in the morning and their beauty shall consume in the grave from their dwelling Psal 49.14 For I have redeemed them I have in part and that 's a pledge of the whole my hands also shall finish it as Chap 4.9 God doth not his work to the halves neither must we but if he shall be All in All unto us we must be altogether His Cant. 2.16 His is a covenant of mercy ours of obedience which must be therefore full and finall as Christ hath obtained for us an entire and everlasting redemption Heb. 9.12 and they shall increase as they have increased By verue of that promise to Abraham Gen. 13.16 I will multiply thy seed as the dust of the earth and Gen 15.5 as the stars of
for a just description of a godly Christian that he truely feares the Lord. First you shall finde Gods true service and his holy fear go coupled and handfasted in sundry scriptures Some few for a tast Now therefore fear the Lord saith Joshua in his last farewell to the world and serve him in sincerty and truth m Iosh 24.14 intimating that there is no sincere service done to God where his fear is not found So the Psalmist Serve the Lord with fear and rejoyce before him with reverence n Psal 2.11 Fear then must be one thing in Gods works and reverence another whatsoever be the third Indeed it is the first second and third in Gods true service * As Demosthenes once said of Elocution in an Oratour Hence the Apostle Let us have grace saith he whereby we may serve God acceptably with reverence and godly fear o Heb. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As who should say A fearlesse heart is certainly a gracelesse heart neither let such a man think that he shall ever receive any wages at Gods hand for such unacceptable work sith displeasing â—â—rvice is a double dishonour But secondly as Gods true fear and service are in some places of scripture conjoyned so in other some they are confounded and indifferently taken the one for the other as tearmes convertible See for this Deut. 6.13 compared with Mat. 4.10 and again Mat. 15.9 with Esay 29.13 whereupon Solomon the wise makes this fear of God the Alpha and Omega the beginning and the end the first and last in Gods businesse The basis and beginning of all he sets it for in the beginning of his Proverbs p Prov. 1 7. the end and upshot of all he concludes it in the close of his Ecclesiastes Let us hear the end of all saith he Feare God and q Eccl. 12.15 Hoc est enim totus homo Ergo si hoc est omnis homo absque hoc nihil est homo Bern. super Cant ser 20. keep his commandements for this is the whole man r Act. 13.16 as Broughton after the vulgar reads that text Lastly to perswade this the scripture usually describes a godly person by this property sets him out by this periphrasis not only here in the text but a few verses below chap. 4.2 But unto you that fear my name set in opposition to the proud and wicked ver 1. as these here to those stout rebels ver 13.14 15. shall the Sun of righteousnesse arise c. So elsewhere up and down Gods booke Men of Israel saith the Apostle and ye that fear God give audience r Act. 13.16 A close connexion you see for All that are Israelites indeed Jews inwardly Å¿ Rom. 2 29. do fear God according to that of Solomon He that walketh in his uprightnesse feareth the Lord t Prov 14.2 Whence it is pinn'd as a badge upon the sleeve of every faithfull Christian as of Iob for instance in the old Testament u Iob 1.2 Act. 10.2 and Cornelius in the New that they fâ—ared God and eschewed evill u for by the fear of the Lord men depart from evill Pro. 16.6 The scripture then is expresse for us you see that every servant of the Lord feares the Lord Neither need we want Reasons for it whether we look upon this holy fear in its 1. Causes 2. Consequents 3. companions 4. contâ—aries the opposites I mean in either extreames SECT II. The Doctr. further confirmed by Arguments drawne from the 1. Causes 2. Consequences 3. Companions 4. Contraries to the true fear of God FOr the causes first Reas 1 the principall efficient cause and authour of this reverentiall fear is God in Christ by the hand and operation of the Holy Ghost whose sole work it is to spiritualize that natural affection of Fear common to all mankinde and by putting it into a right frame turning it into a new channel that it may thence forward run forth-right upon God to make it the fear of sons the fear of Gods elect partakers of the heavenly calling w Hob 3.1 that Covenant of grace one special claus whereof is this I will put my fear into their hearts 't is a fruit then of Gods own setting and taken off the tree of life for they shal never depart from me but I will rejoyce over them to do them good and will plant them in truth with my whole heart and with my whole soule x Ier. 32.40 'T is a blessing of Gods own right-hand I will put my sear c. I is emphaticall and exclusive q. .d I and only l. 2. And not a common blessing neither but such as he will bestow on his own alone with whom he is in speciall covenant Thirdly And this by way of infusion that all may be of grace for he will put his fear into their hearts Fourthly and for the best end all this is that they may never depart from him For this is a filiall fear out of ingenuity and the servant abideth not in the house for ever but the Son abideth for ever y Ioh. 8.35 saith the naturall Son of God that came out of the bosome of his father knew all his counfell and upon whom the spirit of the fear of the Lord rested for his members Some other subordinate and lesse principall causes also of this grace in speech I might here mention as making to ourpurpose such as are 1. a lively faith in all the glorious and gratious attributes of God especially his fatherly compassion and kindnesse a Hos 3. vlt. Psal 130.4 which is better then life b Psal 63.3 2. an aâ—dent child-like affection to God as a father whose displeasure we therefore fear and feel more bitter then death c Eccles 7.26 Neoffendamus quem diligamus ne ab eo separemur M. Sentent l. 3. dist 34. Reas 2. In via Dei à timore incipitur ut ad fortitudinem venia tur Non siâ—ut in via seculi timor debilitatem it a in via Dei timor forâ—itudinem gignit Greg. But these with some other graces that concur as principles to the constituting of the right fear of God â— passe for hast and come to the second Reason And that is taken from the effects and consequent of this holy fear and they also are such as suite only with Gods dear children and are found in none other besides To instance only in two of them till we come to the Application First Christian conrage and a confident reliance upon Gods fatherly love and affection for safety and salvation In the fear of the Lord saith Solomon is strong confidence and his children for such only sear God which is the point in proof have a place of resuge d Pro. 14 26. what even siorme be up they have God name to repair unto for shelter Now the Name of the Lord is a strong tower the
righteous run to it and are safe e Pro. 18 10. safe Iâ—ay it not from the common destruction yet surely from the common disâ—raction those slinging frights horrible amazements and woefull perplexities wherewith the hearts of those that sear not God are miserably pestred and even eaten up mâ—â—e day of evill Thou shalt be mad for the sight of thine eyes that thou shalt see f Deut. 28.34 saith God to such And again they shall be at their wits ends g Psal 107.27 nay at their lives ends for fear and for looking after those things that are comming upon them h Luc. 21.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabal for example whose heart even dyed within him ten dayes before he died upon the apprehension of his late danger and he became as a stone i 1 Sa. 25.37 But now 't is otherwise far with those that fear God that fear before him k Eccl 8.12 God is our refuge and our strength saith the Church a very present help in trouble Therefore will we not fear though the earth be remooved and though the mountains be carried into the miâ—st of the Sea l Psal 46 1 2. In pavidos ferient ruinae Hor. See an instance in David he having made God his fear could sing a requiem to hiâ— soule m Psal 116 7. Quid timet hominem hemo in sinu dei positus Aug. rock it asleep in a holy security and not once be afraâ—d for ten thousands of people that had hemmed him in and desperately given out that salvation it self could not save him out of their hands n ps 3.2 5 6 8 Against all which blasphemie and bravadoes of his enemâ—es he encourageth himself in the Lord his God and comfortably concludes the Psalme with Salvation is of the Lord and I have devoted my self to his fear o Psa 119.38 therefore I cannot miscarry so long as he is in safety If a child have his father by the hand though he be in the dark he is not afraid so is it with us whiles by saith the mother of this fear we sit and see him that is invisible p Heb. 11.27 at our right hand q Psal 16.8 to support and save us A second effect of Gods holy fear is a carefull thinking upon his name a reverencing of the commandements r Pro. 13.13 a conscionable endeavour of doing his whole will to the obedience whereof this fear doth strongly incline and enable us For which cause it is that the Lord having delivered his law in great terrour wisheth that the heart of his people might be alwayes fraught with his fear Å¿ Deut. 5 29. which might be as a domesticall chaplaine a faithfull monitour in their bosomes to quicken them to obedience And the preacher in this respect compriseth in this one grace alone all other vertues and dutyes t Eccl. 12.15 because it involves and carryes along with it a religious care of all the commandements though never so harsh and uncouth even to the denying of a mans self in all his selves 1. For his naturall self Isaac was reind in by this religious fear from reversing Jacobs blessing though naturall affection within and Esau's roarings without prompted him thereunto but he did not he durst not do it because he trembled with a great trembling exceedingly u Gen. 27.33 when now he saw that he had done unwilling justice 2. For his carnall self â—his own ease honour comfort prosit and other personall respect and conveniences see it in Jonah who after he had known the terrour of the Lord w 2 Cor. 5.11 in the heart of the sea in the belly of the whale how willing was he on his way to Nanveh x Ion. 3 3. So the Prophet Esay after he hâ—d â—â—en God â—â— his majâ—sty was so subdued by his fear to the obedience of his will that no sooner could the Lord say whom shall â—â—enâ— but he replyed here am â— sand 〈◊〉 y Esay â— 8. though before he were wondrous unwilling to so unwelcome an er and. 3. in his spirituall self his own undeâ—itanding judgement reasâ—n I mean Abrahuâ— was excellent at this for as in beleeving the promise of a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he censâ—â—ed not the drynesse of his own body nor the deadnesse of Sarah's wo â—nb he cared not for that but silencing his Reason esalted his saith giving glory to God z Rosq 18 19 so in parting with him again at Gods appointment he conserred not with slesh 〈◊〉 blood as St. Paul speake in another case a Gal. 1.16 but getting up early b Gen 22.3 which shewed his wilâ—ingnesse on his way he went an end with the work and therefore heaâ—d from heaven Now I know that thou fearest me c. c ver 12. 4. Lastly in his second self wise and kind ed a Iob who retained his integrity and â—â—nyed himself in his wicked wife that bad him cuâ—â—e God and dye d Iob 2.9 The Septuagint help Ioby wise to scold adding a whol verse of semal passion I must now saith she gâ—e wander and have no place to rest in c. for he feared God and so eichewed that evill also The like we may say of Moses the servan of the Lord who after he had met God in the Inn and was surprized with his fear not only circumcised his son though to the great disconteâ—t of his froward wife e Exod. 4.26 but also sent her away upon that occasion and trouble as it is likely to her fathers house again who met him at Eoreb and reslored him his wife and children f Exod. 18.2 Thus the fear of God fame a man to an umversall self-denyaâ—l and makes him willing to be whatsoever the Lord world have him to be in every part and point of dut than which I know not what â—uâ—er signe can be shewed of a sancâ—isied soule Thirdly for the companions of Gods fear they are such as do accompany salvtion g Heb. 6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholiaâ—â— Ps 119.155 â—eas 3. which as far 〈◊〉 the wickâ—d as they are from se 〈◊〉 Gods shatuâ—es h. These are First sound judgment and saving knowledge of God and his will our selves and our dutyes Hence they are set so neer together in the prophet The spirit of knowledge and of the fear of the Lord i Esay 11.2 ver 3. And in the next verse This same spirn shall mâ—kâ— him of quick understanding in the fear of the Lord to discerne of things that be excellent such as none of the pâ—â—n as of this woâ—ld ever knew but God hâ—th revedeâ— them to us that desire so fear his 〈◊〉 with Neâ—â—on â—b k Neh. 1.11 by that spiâ—it of his that sâ—â—rcheth ad thâ—â—gs 〈…〉 things of God causing us for a largesse to know the things thâ—t are sreâ—ly given us of God l 1 Cor. 2.10 And this way it
no other way to utter it vent himself by an exclamation Oh how excellent is thy loving kindnesse O God! The clouds may commend thy faithfulnesse the mountaines thy righteousnesse the great deep thy judgements but who or what can set forth thy goodnesse Psal 36.5 6 7. It is beyond all that heart of man can conceive or tongue of Angels expresse Having therefore such a mercy to make use of such a father to do service unto how is it that we are so dull and disconsolate how is that we serve not the Lord with gladnesse and come before him with singing Psalm 100.2 A son feeling the love of his father creeps neerer under his wing or elbow and is welcom So here Yea but I am so weak and worthlesse Obj that I doubt much whether I am a childe or not How weak say thou be no stronger then a childe newly quickned in the womb Sol. the very first-springings in the womb of grace are precious before God Co. 2.13 And you hath he quickned to assure the weak saith One that though they be but as the childe that lies in the womb and have not so much as the strength of a babe new-born they are accepted with God Quickned I trust I am saith another and born anew to God Obj but it s so little I know and lesse that I can do that I have no great joy of my self for though God spareth some yet it is as a father spares his son that serveth him A childe Heb. 5.11 12 Fractu â—st or est 〈◊〉 liber orum sed injantra dulcior Sence 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lun 365. Pater libros non reijeit quod aegâ—oâ—i claudi debiles deformes sint sed chariores â—ibet mollius tractat c. Spin. de justi christi Ob. during his nonage is very infirm ignorant wayward does few chars in the house makes many So is it also in Gods house for he hath sons of all sizes Such children in grace were the Disciples during the bridegrooms abode with them such also were the contentious Corinthians 1 Epist 3.1 2 3. the dull and droanish Hebrews milk-sops and babies at first who yet afterwards came to be his proper men tall Christians The greatest giant hath been in swadling-clouts the learnedst Doctour hath been in his horn-book and he that now doth God best service time was when he did him little enough But parents delight as much in their younger children that play about the house as in those bigger that can earn their livings If we can but call Abba father or but name the name of the Lord in prayer and so depart from evil 2 Tim. 2.19 he is much taken with it His ears are open to their prayers saith David to their breathing saith Jeremy as a kinde mother watcheth and listeneth to the least whimping of her childe Yea because the soul is sick the service is twice welcome as if a sick childe reach us any thing we count it more then to send another on a laborious errand Oh but I do not onely not serve my heavenly father but disobey and displease him and that often Is any childe turned out of doors because dabbled Sol. No but if he be for a while yet afterwards he is whipt and taken in again I am so vile and froward Ob. I cannot take a whipping but am ready to fret at it or to faint under it What father will abandon his childe because being weak Sol. and wearyish he is therfore thwart and waspish and cryes himself out of breath it may be when corrected especially if he have been otherwise a good-natured childe and well-deeded Ey Ob. but I am none of those I am such a childe as no father would away with Thy father is God and not man and will do more then any earthly father or friend else will or can do Sol. Jer. 3.1 And when my father and my mother forsake me the Lord takes me up Ey but if the Lord should take me up yet it would not be long ere he turned me out again for my naughtinesse Ob. Not so for he hates putting away Besides the servant abideth not in the house but the son abideth Joh. Sol. 8.35 The servant if he cannot do his masters work to his minde is dismissed and packt away as that young man of Egypt that was servant to an Amalekite was cast off by his master because three dayes afore he fell sick and became unfit for service But a son 1 Sam. 30.13 albeit he be not able to do any thing to speak of is retained and cherished because a son If I were so good a childe as some I know and could do such service as they I should be very cheerful Ob. 1. They that have more grace have more to account for that which thou hast is thy fathers allowance Sol. be contented Imploy and improve thy stock and thou shalt have more 2. Omnis Christianus Cruci anus Luther Thou knowest not their pressures and grievances whom thou so admirest thou seest but the best of them they have also enough to do with themselves if you knew all little do others know where their shooe wringeth them Every Christian is a Crucian 3. I told you before that God requires no more then he gives and yet gives also as much as shall suffice to his acceptation In Eucharisticis licebat offerre panes fermentatos ut osienderetur deum ferre nestram infir mitatem Alsted Matth. 6.28 one may be a good servant though he be not the best in the countrey All the good grounds brought not forth a like quantity of fruit some not the third part as others did and yet that little they did was good and ripe fruit and themselves were grounds respected of God and blessed by him He calls our good works the fruit of the vine and loves to taste of them though they relish stil of the old stock The vine is the weakest plant vet very fruitful The lilies spin not and yet are gorgeously attired God wil greatly glorify himself in the branch of his planting in the work of his hands so that a little one shall be come a thousand and a small one a strong nation I the Lord will hasten it in his time Esay 60.21 4. You have more cause of comfort in that little you have then of discouragement in that more that you want sith it is a far greater work to beget grace where it is not then to increase it where it is Look therefore on others bitternesse for imitation and incitation but not for slavish dejection and self-blinding Disgrace not thine own graces because of other mens perfections and precedencies but be thankfull if Christ be formed in thee to any degree and that thou hast any thing to do about God Only whatsoever thy hand sindeth to do do it with all thy might And then he that followeth after righteousnes as a servant