AN EXPOSITION UPON THE CXII. Psalm.  
The high way to everlasting blessedness.  
Written for the benefit of God's Church, by T. S.  Psal. 111.10. The fear of the Lord is the beginning of wisdom, a good understanding have all they that do his Commandments. Eccles. 12.13. Therefore let us fear the end of all, fear God, and keep his Commandments, for this is the whole duty of man. 
LONDON, Printed by Bernard Alsop dwelling in Distaff Lane at the Sign of the Dolphin. 1621.   

TO THE RIGHT worshipful, right virtuous, truly religious and most worthy Mistress M. Murry, wife to the honourable Mr. Thomas Murry Secretary to the Prince his highness, the increase of grace, and all true happiness external, internal, eternal.  
RIght Worshipful, the principal thing of which I read in holy Scriptures which makes us both acceptable to God, & approved of the godly, is the grace of regeneration, & to become new creatures, this alone, when all other things fail, commends us to God, this distinguisheth the good from the bad, the precious from the vile, the godly from the wicked: this grace Right worshipful, as being of all others most requisite, I most willingly commend to your wise and Christian Consideration, having experience of your Christian love. The author of this Psalm was blessed David the sweet singer of Israel, wherein the Prophet teaches us the way to true blessedness, that is, to fear God and delight in his Commandments, for circumcision is nothing, 
1. Cor. 7.29  and uncircumcision, is nothing, but the keeping of the Commandments of God, I may truly say of this new creature, 
Prou. 31.29  as Solomon speaketh of the virtuous woman, many are the graces of God's spirit, but this excels them all.  
This is it indeed which will make you thrice blessed, both of God and all good men, for the kingdom of God is not meat & drink, but righteousness, peace, 
Rom. 14.17 18.  and joy in the holy ghost, and he that in these things serveth God is acceptable to him, 
1. Sam. 2.30  and approved of men, they that thus honour God, he will honour, whereas those that despise him neglecting the means of regeneration, shall be lightly esteemed, for there is no respect of persons with God, but be he what he will be, noble or ignoble, in every nation, he that feareth God, 
Act 10.35.  and worketh righteousness, is accepted with him. First therefore seek the kingdom of God and his righteousness, and all other things (as honour, 
Mat. 6.33.  wealth, and riches) shall be cast upon you, namely, in the sober use of lawful means, this is the good and right way only to fear the Lord, and to serve him in truth with all our hearts: 
1. Sam. 12.23.24.  by this ye shall be sure to have the honour that comes from God, as Christ saith, 
joh. 12.26.  If any man serve me, him will my father honour; whereas on the contrary, without this we can never have God's approbation, though we may have the world's commendation, yea though the world, and all men in the world speak well of us, we may be accursed: 
Luke 26.  Cursed are you when all men praise you; that is, if God dispraise you, and ye want his approbation and commendation. Woe be unto you, though all men speak well of you, and know it for your unspeakable comfort, 
Psal. 4.3.  that you being godly, God setteth you a part for his own self, all God's delight is upon the Saints on earth, 
Psal. 16.4.  and upon such as excel in virtue, the Lord taketh pleasure in those that fear him, the Lord taketh pleasure in his people, 
Psal. 147. & 149.4.  & will beautify the meek with salvation and remember with joy the words of God by Moses, if we hear God's voice indeed, with care & conscience to practise it, by living in faith, repentance, and new obedience, 
Exod. 19.5.  you are Gods chief treasure above all people, though all the earth be his. Thus hoping for pardon of my boldness, I entreat your favourable acceptance and patronage hereof, & humbly take my leave, beseeching Almighty God to bless you & yours, with the increase of all blessings spiritual and temporal, according to the many graces bestowed upon you. The Lord jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation, & good hope through grace, establish you in every good word & work, the Lord fill you with all spiritual grace, that so you may be presented most glorious without spot & wrinkle in the Church triumphant, and that by our most blessed and alone Saviour jesus Christ the righteous, to whom be glory and majesty, dominion and power, now and for ever, Amen.  
Your worship's servant in all duty to be commanded T, S.   

TO THE Worshipful virtuous and worthy Gentlewoman, and my approved loving cousin, Mistress Euelyen wife to the worshipful Master Richard Euelyen Esquire, one of his Majesty's justices of peace, in the county of Surry the increase of all outward blessings and spiritual comforts, be multiplied through jesus Christ.  
IT is a thing better known then well considered of, that in the mystical body of Christ jesus, every member hath his several office, whereon it must attend, the weakest as well as the strongest, and in the family of the great ruler of heaven and earth, each servant hath his several talon, which he must employ the meanest as well as the worthiest, for want of greater ability, I have done my best endeavour to show the way to everlasting blessedness, for the doing whereof, I had rather undergo the censures of such as are curious, then deprive those of a benefit that are religious and spiritually minded, perhaps I shall be tossed by some with the stormy winds of evil censures, but for them I pass not, so I can benefit any: this part of the Psalm I am sure is excellent for the purpose, and Jerome doth call this book of the Psalms, the treasures of learning. Seeing therefore it was promised that under the kingdom of Christ, the meanest or least should be like unto David, therefore try yourself if by grace you are partakers of David's disposition, recorded in this Psalm, you may be out of doubt that you shall be also partaker of his approbation, for the Lord is no accepter of persons what he approves in one, he will also approve another; therefore follow David in the practice of Piety, and then you shall be partaker of his praise which he received from God, the general complaint of the world is, that there is no end of making many books because there is little or no fruit in those that read them; but as the grass on the house top, which withers afore it cometh forth, whereof the mower filleth not his hand, 
Psal. 129.6.  nor the gleaner his lap, neither they which go by say, the blessing of the Lord be on you, we bless you in the name of the Lord: therefore read to some purpose, that is, intent of a reader to become a doer, so shall you avert this curse and reproach from you, so shall God and man call you blessed, and blessed shall you feel yourself in so doing, now if you shall lay this to heart in the strength of your years, it shall be your chiefest wisdom, for it is religion and godliness that shall embalm your name, and make it shine before men, and glorify your soul amongst Angels. 
Luk. 7.37.  Mary's box of ointment shall never be forgotten, for godliness hath the promise of this life, and that which is to come, and that without it there is no internal comfort to be found in conscience in this world, nor eternal happiness to be hoped for in the next, hoping it shall find entertainment at your hands, and that you will find time at your leisure to peruse it desiring your favourable acceptance of my good meaning in this behalf, I humbly take my leave, recommending you to the Lord, and to the word of his grace, the God of heaven so vouchsafe to water you and yours, with the dew of heaven, that with the godly man in this Psalm your generation may be blessed, and that at the end of this life your reward may be true blessedness, which mercy the Lord grant you for his Sun jesus Christ's sake, Amen.  
Your most bounden and in all Christian duties to command, T. S.   

Faults escaped in Printing.  
Page. 21. line 8. read cheerful. p. 27. l. 7. r. q.d. p. 29. l. 1 r. dans. p. 30. l. 18. r. in order. p. 36. l. 16. r. late. p. 81. l. 10. r. a to. p. 81. l. 14. r. unto. p. 103. l. 23. r. hear. p. 104. l. 22. r. the Sechemites p. 125. l. 22. r. to do. p. 151. l. 7. r. of the Hebrews. p 157. l. 4. r. that. p. 165. l. 8. r. in these. p. 187. l. 14. r. this the.  
Christian Reader, I fear there are other faults besides these, I desire thee therefore to correct these and bear with the rest, and so I bid the● hearty farewell.   

AN EXPOSITION ON THE CXII. Psalm. verse 1.2.  
VERSE 1. Blessed is the man that feareth the Lord, and delighteth greatly in his commandments, his seed shall be mighty upon earth, the generation of the righteous shall be blessed. 
THere is no greater encouragement or stronger motion to stir a man to an eager and earnest pursuit of the means, then to propose unto him an end; wherein at length his heart may repose, as in a concurrence of all comforts and contentments: to which there is no possibility of attainment, but by pureness of heart, holiness of life, constancy in the course of sanctification, which only lead unto the face and presence of God, where, and with whom alone, is the highest perfection of bliss, a river of infinite pleasures, the well of life, and endless rest of all created desires. For the capacity of man's soul cannot possibly be filled with the sufficiency of any creatures, no not with a world of creatures: for they are all nothing to the worth of a man's soul: Christ himself having preferred it in valuation: What shall it profit a man, though he should win the whole world, if he lose his own soul? And therefore can never be free from motion and vexation, until it reach unto (either in certain hope, or actual fruition) an object; infinite, as well in excellency of nature as duration of time. Blessed then was the wisdom of the disposer of these heavenly songs of David. First, this Psalm doth teach us these two worthy points; namely, how the blessed man life's, and that is in the fear of the Lord. Secondly, what manner of life he leads, and greatly delighteth in his Commandments.  
These Psalms of David the sweet singer of Israel, are penned with such heavenly wisdom, that they are convenient for the state of the whole Church, and every member thereof. It is a banquet of heavenly wisdom saith Ambrose; and as Basil speaks of another part of the Scripture likening it to an Apothecary's shop; so may this book of the Psalms fitly be compared: in which are so many sundry sorts of medicines, that every man may have that which is convenient for his disease; for there is no sickness of man, whereunto the book of the Psalms furnisheth not a present remedy.  
First, this blessed man is described, showing what he doth carefully embrace and follow: Blessed is the man that feareth the Lord, that is, that endeavours to the utmost of his power to live in the fear of the Lord.  
Secondly, what is his practice; namely, to be much & often in serious & Christian meditation; and delights greatly in his commandments.  
Thirdly, he showeth the happy success of this blessed man, his seed shall be mighty upon earth.  
Now seeing this is the main proposition of the psalm, to prove that the godly man, and he that fears the Lord is only blessed; therefore the Prophet doth first show who be truly blessed, and then wherein their blessedness doth consist. David often useth this phrase as in the first Psalm; Blessed is the man that walketh not in the council of the , etc. And in the 32. Psalm; Blessed is he whose wickedness is forgiven, whose sins is covered, etc. And as here we have it: Blessed is the man that feareth the Lord. It seems to be the words of a man in admiration or admiring with himself, as if he should say, O the blessedness of that man that feareth the Lord.  
In this duty I observe three points; first, what is the true fear of God. Secondly, what we are to fear in God. Thirdly, by what means we may attain to this fear.  
There is a twofold fear; the one is holy and good, called filial or childish; the other is bad and naught, termed servile or slavish: the filial or childish fear is such an one, as is in children towards their parents, who do reverence and fear them, as being unwilling to offend them any way, whether by words or deeds, through the tender love and affection, which they do bear towards them: the servile fear is such an one as is in bondslaves towards their masters, who do reverence and fear them, through the dread and fear of punishment, which otherwise they are sure to have, if they offend and do contrary to their duties: so that some do fear him through love, and care to offend him; and others do fear him through dread of punishment, and power to torment them; and it may be defined thus. 
What the fear of God is.  It is a reverence of God's majesty in our hearts, whereby we are made unwilling to offend him in any thing, and most willing to please him in all things, through the love, which we bear towards him. This is a virtue most necessary and requisite for all Christians whatsoever, as might at large be showed: but let the example of Abraham suffice, 
Gen. 20.11.  who thinking that the fear of God was not in Gerar, utterly despaired of any other virtue, and therefore moved his wife to say that she was his sister: in this respect the fear of God is both by David and also by Solomon called the beginning of wisdom; 
Psa. 111.10 Prou. 1.7.  that is, the root and fountain of all goodness, and therefore we must fear the Lord, 
Deut. 6.13.  & stand in great awe and reverence of him. Thou shalt fear (saith Moses to Israel) the Lord thy God, and serve him, and shalt swear by his name. Esay doth require the same, 
Esay. 8.13.  when he saith unto them; Sanctify the Lord of hosts, and let him be your fear, and let him be your dread. But Solomon says; Let us hear the end of all, 
Eccle. 12.23  fear God and keep his commandments, for this is the whole duty of man.  

These reasons should be motives to us to fear the Lord.  And there are diverse reasons to move us hereunto; as first, the greatness of his power and might above us. Secondly, his authority and jurisdiction which he hath over us. Thirdly, his goodness and mercy, which he doth show unto us. Fourthly, his majesty & glory; which doth shine & glister round about us. Fifthly, his purity and holiness, that is in his eyes, beholding us. And lastly, the great blessings which the fear itself being had will bring unto us, for all these things may justly work a fear in men. Mean men do fear great men, and they dare not in any case displease them: children fear their parents, & such as have a ruling tuition over them. Workmen fear their masters by whom they live & are maintained. Simple persons fear great states, and such as excel in glory and majesty above themselves, though otherwise they own no homage or subjection unto them. Lose livers and wantoness fear grave and religious persons, and such as are zealous for God's glory and earnest for the salvation of man's soul, as being ashamed to pour out their evil words, or to commit their wicked facts before them and in their presence. Lastly, every one by nature is forward to apply himself to those things, which he doth know will bring great profit and benefit unto himself, and to live in happiness and prosperity all the days of his life.  
Now to apply this to God and to ourselves. First, he is of power, and he is able to pay us home if we do displease him: this our Saviour tells us when he biddeth us not to fear men who can kill but the body, 
Mat. 10.28.  but to fear the Lord who is able to destroy both body and soul in hell. Secondly, he hath authority and jurisdiction over us, we are his, he hath made us, and he may do with us what he will, as the Potter doth with his vessel: this reason the Lord himself doth give when he saith, A son honoureth his father, 
Mal. 1.6.  and a servant his master, if then I be a father, where is mine honour; and if I be a master where is my fear, saith the Lord of hosts unto you O Priests, that despise my name. Thirdly, he is good and kind to us, his benefits which we do enjoy from him are infinite, we have all that we have from him, even our lives and all the rest: 
Psal. 130.4.  this reason David doth touch when he saith unto the Lord, but mercy is with thee, that thou marest be feared. Fourthly, he is a God of infinite majesty and glory, and we are but poor simple creatures made of the dust and clay of the ground; the heaven of heavens cannot contain him, neither can the Angels themselves stand before him for his brightness, unless they cover their faces with two of their wings: this reason doth Moses glance at when he shows the end wherefore the Lord did publish his law, 
Exo. 22.20.  in that glorious and majestical manner as he did, in thunders and lightnings, and the like, saying; For God is come to prove you, and that his fear may be before you, that ye sinne not. Fifthly, he is holy and righteous, his eyes are pure eyes, and cannot behold sin and iniquity; this reason is laid down before the eyes of the Israelites, oftentimes in the old Testaments, by the spirit of God, when he would draw them to the true fear and service of God, from all such manners as were found among the Gentiles. Finally, the the commodities, which the fear of the Lord being had, will bring unto us, are exceeding great. For first, 
The benefits which we shall receive should move us to fear the Lord.  it will make us holy and frameable unto God's will, in avoiding those things which he hath condemned, and performing those things which he hath commanded; The fear of the Lord (saith Solomon) is to hate evil, 
Prou. 8.13.  as pride and arrogancy & the evil way, where he showeth that in what measure any one fears God, in the same measure he doth loath and detest all evil, for he saith not, to hate evil, as murder and adultery, but pride and arrogancy which lie in the heart, and do not show themselves to the world: Yet he that feareth God will hate them. Secondly, it will make us blessed and happy in all our ways; Blessed (saith David) is every one that feareth the Lord, and walketh in his ways: this reason the sweet singer of Israel, hath alleged, when he saith, fear the Lord, ye his Saints, for nothing wanteth to them that fear him; nothing he means which is good and wholesome for them, 
Psal. 84.11.  as he speaks else where, saying; the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly.  
First, this serveth to condemn those that have not the true fear of the Lord before their eyes. Alas their case is miserable, for they serve not the true and living God, what show of religion soever they do make, or what brags soever they do give forth concerning the same: for seeing the fear of God is the very beginning of wisdom, and the foundation or groundsel of God's worship (as hath been proved) it is impossible, that either they should have any true wisdom in them, or else religiously should serve the Lord, when they want this fear, the only cause and fountain thereof.  
Secondly, this may serve for to stir us up to get the true fear of the Lord unto ourselves, and labour by all means possible to bring our hearts thereunto, 
joh. 4.18.  that so we may truly say of ourselves, that the Lord is our dread. But against this it may be objected, that perfect love doth cast out fear; and we are commanded to serve God without fear. 
Luke 1.74.  To this I answer, that perfect love doth cast out hellish and slavish or servile fear, whereof we spoke before, that makes men to tremble before God for fear of punishment: but on the contrary side, it causeth that holy and childish fear that makes man careful to come unto him, and to worship him as we ought to do. From the former of these we are delivered, but not from the latter. We have not received the spirit of bondage to fear again, 
Rom. 8.5.  but the spirit of adoption, whereby we cry Abbah Father. So that true love is so fare off from casting out this holy fear of adoption, whereby we are drawn to hate sin in love towards God, and not for punishments sake, that it doth bring it in, and establish it within us; yet this is to be noted by the way, that servile fear is a good means at the first to bring us unto God, for it prepareth a place for the holy Ghost to bring him into our souls, as the bristles bringeth in the thread. But when it is once entered into us, and hath taken up the possession of our souls within us, than this fear is gone, as the bristle is when the thread is entered into the hole. Besides this we must mark, that as the children of God are not by and by perfect; so a piece of this fear may still remain in them, but the fear that is here required, of us, and which is to last for ever, is that fear of reverence, whereby we beholding our own weakness, and the excellency of God, and his incomprehensible Majesty, dare not lift up ourselves against him, but do stand in awe of him with all reverence, being loath to offend him in any thing, and most careful to please him in all things; it is such a fear as is in loving children toward their parents, in dutiful wives towards their husbands, and in faithful subjects towards their Princes, the fountain whereof is love, and a due consideration of his excellency every away about us. 
A plain difference between the true filial and son-like fear, & the servile & slavish fear.  Here we may see a plain difference between the true filial fear of God and the servile and slavish fear: the filial fear keepeth us from final falling away, but the servile doth not; the filial is only in the godly, the servile in the wicked; the filial is a peculiar gift of the spirit, so is not the servile; and the filial fear is joined with love, but there is no servile fear in love.  
And as the true fear of God proceeds from love, so it must be continued in love & end in love: therefore if the Lord love thee, than thou dost love him again; this Saint john doth confirm, We love him because he loved us first: 
joh. 4.19.  examine then what love thou bearest towards God, try whether it be sound; for certainly if thou lovest him, thou art beloved of him. It is thought to be a common thing, and easy to love the Lord, 
This fear of God must be lovely, for where God is not truly loved he cannot be truly feared.  and he is a wretch and unworthy to live that doth not love his maker: but let every one beware lest it be found in himself, for it is not so common a thing to love the Lord as the world takes it to be. Be thou therefore of a good ground, try thy love by the fruits and effects; therefore if thou lovest God truly, 
Mat. 10.37. Psal. 63.3. Phil. 3.4.  thou dost esteem him & his favour above all things in the world beside, counting his loving kindness better unto thee then life, and the signs of his favour thy greatest joy, all things shall be counted but as dross and dung in comparison of it.  
Thirdly, if thou lovest God, thou wilt then delight in his presence; for the nature of true love is such, that it earnestly desireth the presence of the party which is beloved: 
Psal. 26.8.  thou wilt love his house, and the place where his honour dwelleth, thou wilt have frequent recourse to those means, by which the Lord is pleased to converse with his children, whether public, as to the hearing of the word; or private, as reading, singing, etc. Take all occasions to speak unto him by prayer and meditation: 
Phil. 1.25.  yea thou wilt have an ardent desire to be dissolved, that thou mayest be with Christ, and to be absent from the body, 
2, Cor. 5.8.  that thou mightest be present with the Lord.  

Readiness to obey, signs of true love.  Fourthly, our love to God may be tried by our readiness in obeying of his commands. Love can hardly deny any work which the party beloved doth enjoin. Loath we are to deny to do any thing for those whom we entirely love. He that hath my commandments and keepeth them, 
joh. 14.21  he it is that loveth me, saith our Saviour: this is the love of God, that we keep his commandments, & his commandments are not grievous. So then, 
1. joh. 5.3.  where there is love, there is obedience, yea willing & careful obedience. This may serve for the great comfort of all such, as have Gods love manifested unto them, for as the terrors are great, which that man hath in his conscience, who is in doubt of the love of the Almighty towards him: so is the comfort as great which that man hath, who is hereof persuaded, for come tribulation, or distress, or persecution, 
Rom. 8 25, 11. Heb. 11.  or famine, or nakedness, or peril, or sword, or life, or death, yet the certainty of God's love will support him: this assurance doth make bitter things sweet, and gall to relish as honey. Comfort then thy heart thou beloved of the Lord, let nothing dismay thee, though the wicked mock, though the world scorn thee, though thy acquaintance hate thee, yet remember God loves and favours thee, 
1. Sam. 1.8.  and hath manifested the same unto thee. Is not my love better unto thee then ten children, said Elkanah, to Hannah? so is not the love of God unto us better than ten worlds: let then the meditation of this harden thy face like brass against all dangers and sad times of temptations and persecution, for God shall give his beloved rest, they shall be delivered, for he will help them with his right hand.  
Therefore to this fear we must stir up our souls every day, and so fare as we would either worship God aright, or have his blessings poured down upon us; whether for this life, or the life to come, we must strive and contend with our souls and our hearts to bring them hereunto: that so we may always reverence and dread the great name of the Lord of hosts: doubtless we shall never serve the Lord aright, or become happy and blessed until this be brought to pass: well we may perform some duties in outward appearance, we shall never look to all with a good heart and conscience within. And howsoever we prosper and flourish for a while, yet woe and destruction will overtake us at the last; but let his fear be once planted within us, then shall we inwardly and from the heart, have a respect unto all his commandments, and be most careful to please him in all things, and then again shall we prosper and flourish for ever, not only in this world, but much more in the world to come. If any than shall come unto us, to entice us unto any wickedness whatsoever, as Potiphars' wife came unto joseph, 
Gen. 39.8.  and enticed him unto uncleanness, we shall not consent unto him therein, no more than he did unto her, who was kept therefrom by the fear of the Lord.  
This should teach every one of us daily to think of and be fully persuaded of the glorious and continual presence of Almighty God. 
The presence of God ever looking upon us, should be a means to keep us from sin.  That wheresoever we are, & and whatsoever we think, speak, or do, God understands it, knows it, & beholds it, our thoughts, our words. 
Psal. 139.4.  There is not a word in my tongue, but thou O Lord knowest it altogether: our deeds in public, & secret, 
Prou. 15.3.  the eye of the Lord is in every place, beholding both the evil and the good. This consideration and persuasion, we ought all to labour for it being a notable means to work true fear in our hearts: therefore let us esteem of every place as jacob did of Bethel, what he then said urge still upon thy soul, The Lord is present, and I was not ware of it. Let thy shop be a Bethel, thy chamber a Bethel, thy closet a Bethel, for God is there present. Oh that this meditation did take place in our hearts, how many sins would it keep us from? how conscionably should we walk? how upright would be. The chief fountain of all hypocrisy is either ignorance, or not considering of this divine property of God; and surely if any thing will banish hypocrisy, this will do it. A man cannot choose but be good (saith Boetius) who still remembers, that he stands in the presence of the Lord. Let this meditation then be ever in our mind, that God is before us and behind us, within thee and without thee, on thy right hand and on thy left hand, always near and never fare off; and so shalt thou walk uprightly.  
Holy job, we see, took that course that the Lord would have us take for the repressing of all inordinate lust and affections: I made saith he, 
job. 31.1.  a covenant with my eyes, why then should I think on a maid. A carnal man would have thought this too much curiosity and niceness, what not to look on the beauty and comely visage of a woman, at least, not to take some liberty for thoughts tending that way, it is too too much preciseness, who can take any notice of such things in us? 
Vers. 2.  Oh (saith job) what portion should I have of God from above, and what inheritance from the almighty from on high. I durst not give any way unto the flesh in any sort, for that were the directest course to deprive myself of the comforts of the word and spirit here, and of the crown of happiness, which is reserved for the Saints in the world to come. Albeit I should speed little the worse with men, yet I should be sure to come short of many special favours and blessings of the Lord: and further he addeth, Is not destruction to the wicked, and strange punishments to the workers of iniquity. Suppose I should escape the censures of men, yet hath not the Lord means that I cannot conceive of, for the punishment of rebellious sinners, and though things may be smothered for a time, cannot he bring secret sins to open shame: grant that it be kept close from the eyes of the world, yet doth not he behold my ways, and tells all my steps; though the eyes of men take the view only of the outward actions, yet he looketh upon the inward disposition, and affection of the heart. These and the like reasons he used to keep himself in order, and fright his conscience from all manner of sin and impiety, as is more fully described unto us in that chapter.  
Fifthly, this may serve for terror to all such as live in sin; what greater terror to a thief, then to have the judge an eye witness of his villainy. 
Let all dissemblers take notice of this.  So what greater terror to the wicked then this, to have the Lord behold their doings. Come then and learn thou dissembling hypocrite, thou that coggest and dallyest with the Lord, God hath spied and doth espy thy rottenness within, for all thy painted outside. He knoweth that though thou wearest Christ's livery on thy back thou wearest the devil's favour in thy bosom. Think upon this you lurking devils, close enemies of the Church whose sleep departs from you till you have caused some to fall: the Lord seethe your plots and cunning devices, your close practices against his Church and people, But he that sitteth in Heaven shall laugh you to scorn, 
Psal. 2.  the Lord shall have you in derision. Take notice of this all you adulterers and whoremongers, who say in your hearts; Who sees us, we are compassed about with darkness, we need not fear. Behold the Lord himself seethe thy villainy, and looketh thee in the face, in the act of doing. Let us all consider this and be better advised, think not by denying, excusing, colouring, or cloaking them to avoid the shame, for what if men do count you innocent, yet God will bring in evidence to find you guilty, and therefore he himself will witness against thee, 
Psal. 50.  and set thy sin's order before thee.  
Sixthly, this may serve to stir us up, and encourage us to well doing. What lazy servant will not put forth his strength when his master's eye is on him? So, who is it, were he well persuaded that the Lord is a spectator and beholder of his doings, would not put forth his strength to the Lords work. Were this well considered how courageous should we be, both in the duties of our general and special callings; 
Seeing the Lord is the beholder of all our actions, and will reward them let this inflame us to practise piety, & cause us to make even holy thoughts precious.  how forward would we be to every good work. Be not then slothful in God's service, stand not all day idle, be ever doing of good. Not the least good can be done, but he doth know it, be it done never so secretly, yet he seethe it: he seethe thy prayers, he heareth thy groans, he bottles up thy tears which are shed at midnight, and will reward them. Thou needst not look for witness, to take notice of thy actions, God himself is witness, and thy own conscience also: thy conscience is as a thousand witnesses, and God as a thousand consciences: how many witnesses wouldst thou have? canst thou desire more? Let this inflame us to piety, and cause us to make even holy thoughts precious: for, as there is not the least evil in the heart which can escape God's knowledge; no more is there the least good motion and cogitation. Oh that this were well weighed, then would not there be so many lazy Christians, as now there be amongst us. Let it be considered, and let his knowledge support thee in every good action.  
And that we may the better attain to these graces let us use fervent prayer unto almighie God, and that daily, humbly beseeching him of his infinite goodness and mercy, to beget and work this holy fear in our hearts. I will put my fear in their hearts, 
jer. 32.39.40.  that they shall not departed from me. Hear we see it is a  gift, 
It is music to God to hear Christians prayers.  and work of God himself, and we must not think to have it, unless we use the means of Prayer, which God hath ordained to obtain his blessings and graces, as Saint james speaketh: We have not, 
jam. 4.2.  because we ask not. Therefore saith David: Unite my heart unto thee, 
Psal. 86.11.  that I may fear thy name: And God is so well pleased with our Prayers, when they come unto him, that there is no melodious harmony so pleasant in our ears, as a Prayer proceeding from an humble and broken heart, is in the ears of the Lord of Hosts: let us present our petitions with our souls full of grief, and our eyes full of tears unto men, and we shall be tedious and troublesome unto them for the most part, as the woman of Canaan was unto the disciples. Send her away, say they to our Saviour, 
Math. 15.13  for she cryeth after us. But Christ hath no greater joy then to hear and relieve such worthy believers as she was. Now sith it is a thing so well pleasing unto him, he cannot but grant and satisfy the desires of such as faithfully and fervently call upon him.  
Therefore seeing the Lord is so pleased with penitent sinners when they come unto him, 
The true penitent sinner feareth to displease God by committing the least sin.  let every one of us labour for true and sound repentance, to be humbled in the sight and knowledge of our sins with godly sorrow, which may continually bring forth in us repentance to salvation, never to be repent of, 
2. Cor. 7.11  and this will bring forth fear. Behold this godly sorrow, what fear it hath wrought in you. The penitent sinner feareth to displease God, 
This fear of God must be durable not only for a time, but it must be to the end of our days.  to disobey his word or to do any thing which he knoweth will not be well pleasing in God's sight, and so out of his true love unto God, is afraid lest by committing the least sin, he should procure the anger of God against him, and this our repentance must continue all the days of our life, according to David's saying: The fear of the Lord which bringeth repentance endureth for ever. And great reason it should be so, for we are commanded to be constant, and to persever in godliness even to the end: but this cannot be unless the fear of God be in us always, therefore saith God, I will put my fear in their hearts that they shall not departed from me. 
jer. 32.40.  And it is the special commandment of God, that we should fear the Lord our God for our good always, in our youth, middleage, and old age, even unto our death, and not post it off till old-age, as a number do, spending all their time in riot, and all manner of profaneness: it is long ere they begin, yet at length they bethink themselves, and so are afraid to sin as they have done; but a number of such never leave sin, till sin leaves them, whose cases are pitiful and lamentable. It is true which is said, better late than never, 
Psal. 72.5.  so it is as true, that large tears, and late repentance is not always true. David describing the time, 
Pal. 119.8.  saith, They shall fear thee, as long as the Sun and Moon endures throughout all generations: let us therefore continually use all good means to keep us in this fear, that all of us jointly, and each one in particular may truly say with David, O Lord I am devoted to thy fear. Seventhly, 
Let us not be discouraged, though our repentance be but in a beginning, yet if it be true, God will meet it with mercy. Rom. 7.19.  here is great comfort to all weak Christians, who are much discouraged with their weak proceed in grace: they feel not their hearts so broken as they desire. They desire with all their hearts to turn unto the Lord, to leave sin, but still they fall, and that foully. The good they would do they do not; the evil they would not do, that do they daily: well, is it thus? yet be thou not discouraged: for though thy repentance be but in a beginning, yet if it be true, God will meet it with mercy. Thou sayest thou desirest: Is thy desire true and unfeigned? 
2. Cor. 8.12  Dost thou desire to walk, so as that God may be glorified? Dost thou express thy desires by using of all good means? And is not thy desire idle? and art thou content to do any labour, & take any pains for the obtaining of grace? dost thou thirst after it as the heart doth after the rivers of waters? If it be thus, assure thyself thy dedesire is highly pleasing unto God and most acceptable unto him, the Lord he will not reject it, nor thee in regard of it, he will not break the bruised reed, nor quench the smoking flax. 
Mat. 12.20  Till he bring forth judgement unto victory, he doth not contemn the least measure of his own grace he hath bestowed on thee, be it never so small a quantity if true, it is his own gift, & his gifts are without repentance, 
Rom. 11.29  he cannot despise that which himself hath given, neither take that away for ever which he hath once bestowed: thy creeping is acceptable to God, go on with comfort constantly unto the end.  
Lastly, here the Prophet saith, 
Prou. 3.7. Let all men therefore examine their own consciences, whether they have left their sins if they have, they may safely conclude they are such as fear God.  Blessed is the man that feareth the Lord: & Solomon he saith, Fear the Lord and departed from evil; for no man can departed from evil unless he fear God, so none fears God truly but he doth cease from sin, therefore they that boast of their fear, and yet live in their former sins, are liars against the truth, and deceive their own souls. Let all men therefore seriously examine their own conscience, whether they have left their sins, and are become new creatures in Christ jesus, and whether they have a full purpose and resolution of heart for time to come, to hate that which is evil: if they have, they may conclude to their everlasting joy and comfort, that they are such as fear God; if not, then let them know, they cannot approve unto their own souls that they have this fear, for he that continueth in the practice of sin, without any penitency, hath not the true fear of God. 
Psal. 36.1.  The wicked have no fear of God before their eyes.  

Let us therefore keep God's Commandments and not only talk of them, but practise them and do them.  First, this teaches us to walk in the path of God's Commandments, & not to talk of them only, or to commend them, but to practise them and do them: the Prophet David therefore, showeth plainly who they are that fears God; saying, The mercy of the Lord is from everlasting to everlasting, 
Psa. 100LS. 17 18. Psa. 128.1. Psa. 119 63. Deut. 8.6.  upon them that fears him, to such as keep his Covenant, and remember his Commandments to do them, and blessed is every one that feareth the Lord, and walketh in his ways, and David saith, I am a companion of all them that fear thee, and keep thy Commandments. This must therefore teach every one carefully to observe and keep God's Commandments, according to the saying of God by Moses: Thou shalt keep the Commandment of the Lord thy God, to walk in his ways, and to fear him. In vain therefore do they boast of their fear, service, & worship of God, who instead of keeping Gods Comandements, break them all, & delight themselues in nothing more, then in committing of sin, & transgressing the Law of God, let us therefore take salomon's counsel; 
Eccle. 12.13 In all God's children in whom the true fear of God is, there must be uprightness and sincerity of heart.  Fear God and keep his Commandments, for this is the whole duty of man.  
Secondly, we must get uprightness of heart in the whole course of God's worship and service. He that walketh in his uprightness, feareth the Lord. job was an upright man, and one that feared God. Cornelius was a just man, and one that feared God, with all his house: 
Pro. 14.2. job. 1. Act. 10.22. Verse 2.  and certainly in all God's people in whom the true fear of God is, there cannot but be uprightness of heart void of all hypocrisy, and a true endeavour to approve their hearts unto God, to be true and sound in all things, as knowing, that God knoweth and beholdeth all, and he who will judge them all at the latter day. 
To go on constantly in grace unto the end, is a true sign of the holy fear of God. jer. 32.40. Pro. 24.24.  Therefore let us all get uprightness of heart, and go on constantly in the grace and favour of God, cleaning so fast unto God, as never to fall away from him, for those that have made some good beginnings, and yet afterwards fall away from him, do evidently declare, that they never had this true fear of God, for God doth so put his fear in the hearts of his Children, that they shall never departed from him: they may sometimes fall through infirmities, but as Solomon saith, They rise up again, therefore they cannot finally fall away from God, none can pluck him out of his hands: Satan cannot, 
joh. 10.29.  because he that is in us, 
john. 4.4.  is stronger than he that is in the world: Sin cannot, because grace will prevail against it: The world cannot, 
1. john 5.4.  because this is our victory, whereby we overcome the world, even our Faith. And the Apostle concludeth generally for all other matters, that Neither death, nor life, nor Angels, 
Rom. 8.38, 39  nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord. 
The excellency of this grace, should be a special motive to us to fear the Lord.  And to stir us up to the performance of this duty, whereby we may get the true fear of the Lord, let us remember the excellency of this grace, and how it maketh all those in whom it is to be most excellent. 
Mal. 3.16.  For, a book of remembrance is written before God, for them that fear the Lord, and they shall be mine, saith the Lord of Hosts, 
Pro. 31.30.  in that day when I make up my jewels. Here we see, God hath them in everlasting remembrance, never to forget them, as being his jewels and chiefest treasure. The woman that excelleth all, is she that feareth the Lord; 
Pro. 15.16. Psal. 37.16.  this Solomon describes the excellency of this fear, above all other things: Better is a little with the fear of the Lord, then great Treasure, and trouble therewith. A little that a righteous man hath is better than the riches of many wicked men, and of all people. 
Psa. 147.11  The Lord taketh pleasure in them that fear him.  
Thirdly, we learn from hence that this blessed man that feareth the Lord, 
No good thing will the Lord withhold from them that fear him.  hath the promise of temporal blessings, as riches, honour, preferment, length of days, blessing upon our labours, and all that we have. Dost thou then desire riches? wouldst thou come to honour? wouldst thou live long, and see good days? Then be careful to fear the Lord, and be thou sure thou shalt have these blessings, or at least, as good in stead of them. 
Pro. 22.4. Pro. 10.27. Pr. 9.10.11. Psal. 128.  By the fear of the Lord are riches, honour, and life, the fear of the Lord prolongeth days, and by it thy days shall be multiplied and the years of thy life shall be increased. Blessed is every one that feareth the Lord, for thou shalt eat the the labour of thine hands: happy shalt thou be, and it shall be well with thee: Lo thus shall the man be blessed that feareth the Lord. Again, wouldst thou have God to deliver thee and save thee from trouble? then fear the lord For the Angel of the Lord encampeth round about them that fear him, 
Psal. 34.7.  and delivereth them. wouldst thou have plenty, or at least a competent living, to enjoy Gods good blessings? then fear God, for their is no want to them that fear him. The Lions do lurk and suffer hunger, 
Psal. 9.9.10  but they that fear God shall want to manner of thing that is good. wouldst thou have thy hearts desire granted thee of God, so far forth as shall be agreeable to his will? 
Psal. 37.4.  Then delight thyself in the Lord, and he shall give thee thine hearts desire: yea, he will fulfil the desires of them that fear him, he will hear their cry, and will help them. wouldst thou have all things to be well with thee? then fear the Lord, for he taketh pleasure in them that fear him. 
Psal. 147 11. Eccle. 8.12.  And though a sinner doth evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him. And though many troubles, and manifold mischiefs are in the world, & though the righteous fall into manifold afflictions. Yet as Solomon saith, 
Eccle. 7.18.  He that feareth God, shall come forth of them all, so that it will make us blessed & happy in all our ways, so that the fear of the Lord brings with it always a plenty of all good things, and comes laden with the blessings of God, wheresoever it comes: for all these causes now rehearsed, should we fear the Lord, and endeavour to please him.  

The fear of the Lord giveth understanding to the simple.  Fourthly, he that feareth the Lord, hath the promise of spiritual graces, as knowledge, instruction, wisdom, and the like. Art thou ignorant in Gods matters, and wouldst feign know and understand the ways of God? then fear the lord For what man is he that feareth the Lord, him shall he teach in the way that he shall choose: 
Psal. 25.12. Verfe 14.  yea, the secret of the Lord is among them that fear him, and he will show them his Covenant, the fear of the Lord is the beginning of wisdom. A good understanding have all they that do thereafter. 
Psal 111.10  wouldst thou have the Lord to show pity and compassion upon thee, and to forgive thee all thy sins? O then fear the Lord: 
Mal. 3.16.17  For the Lord will spare them that fear him, as a man that spareth his own son that serveth him, & as a father pitieth his Children, so the Lord pitieth them that fear him: Yea, the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness upon children's children: Again, 
Psal. 103.13  the Lord heareth the Prayers of those that fear him, and granteth their request: Yea, the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. 
Psal. 84.11.  Thus we see no grace needful to salvation, shall be wanting to us, if we fear the Lord,  
Lastly, it hath the main promise of eternal life in the world to come: His endless mercy is on them that fear him from generation to generation. 
The main reason to enforce us to labour for this holy fear is, that it hath the promises of eternal life in the world to come. Luke 150. Psal. 85.9. Mal. 2.5. Psal. 25.12.  This is a main reason to enforce us to labour for this holy fear; and howsoever the wicked believe it not, but account it altogether in vain to fear God and serve him, yet let no man doubt of it who belongs to God, for as David speaketh: Surely, God's salvation is nigh all them that fear him. And the covenant of life and peace was with Levi, because he feared God, and the soul of him that feareth God shall dwell at ease: 
Deut 5.20.  yea, If we fear the Lord always, it shall be well with us, and with our children for ever. The consideration of all which should move every one of us to break out with the Prophet saying, Who would not fear thee, 
jer. 10.7. Reuel. 15.7, Psa. 115.13.  O King of Nations, and with God's servants. Who will not fear thee O Lord, and glorify thy Name, for thou only art holy. Lo, 
These gracious promises should move us to fear the Lord. 2. Cor. 7.1. Phil. 2.12. Esay 8.13.  thus will the Lord bless them that fear him, both small and great. Therefore seeing we have such promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God: Work out your salvation with fear and trembling: sanctify the Lord of Hosts himself, and let him be your dread. Now let the fear of the Lord be upon you, take heed and do it. And whatsoever ye do, do it in the fear of the Lord faithfully, and with a perfect heart. Let us with good King jehosaphat, fear the Lord, 
2. Chr. 19.79.  and set our hearts earnestly to seek him: For as the Heaven is high above the Earth, 
2. Chr 20.3 Psal. 103.11  so great is God's mercy towards them that fear him, as fare as the East is from the West, so fare hath God set our transgressions from us. 
Psal. 33.8.  O let all the earth fear the Lord, let all the Inhabitants of the World stand in awe of him: 
Psal. 2.11  Serve the Lord with fear, and rejoice before him with reverence. The Lord of his mercy give us this grace, and good Lord unite our hearts to thee, that we may fear thy Name, For thou only, 
Psal. 86.11. Psal. 76.7.  O Lord, even thou art to be feared, and who may stand in thy sight when thou art angry? Wherefore let us perform these things with care and conscience, and no doubt but we shall have the true fear of the Lord within us, which will be a comfort unto us for evermore. 
Our chiefest joy and delight should be in the Commandments of God.   
Now follwes the practice of this blessed man, and that is in actions of piety, and delights greatly in his Commandments: that is, the whole Doctrine, divinely inspired is the very joy of his heart, and delight of his soul: It is sweeter unto him, than the Honey and the Honnycombe: It is more precious unto him then gold; yea, than much fine gold. It is more worth unto him then the whole World, and where the heart is once enkindled with love, there the imagination embraceth with dearest apprehension: the thoughts are impatient of any other object: all the powers of the Soul, are united in a strong endeavour for the attainment, the whole mind must needs be possessed with Meditation and Prayer. If he delight in the Law of the LORD his GOD, he must needs meditate therein, And this fervency of the heart cannot possibly be enclosed within the compass of the breast, it will spread itself in speech and actions as is plain by David's speech: 
Psal. 37.30  The mouth of the righteous will speak of wisdom, and his tongue will talk of judgement, for the Law of God is in his heart: 
Psa. 119.167.  and David saith, My soul hath kept thy testimonies, for I love them exceedingly. And this love, delight, meditation, and exercise in the Commandments of God, of this blessed man, is not a morning cloud, and as the morning dew, before the Sun, but like the light of the Sun, that shineth more and more unto perfect day: it is not for a start, for fear, upon restraint, for rereputation, for advantage, or to cover the terrors of conscience for a while, but it is out of a free resolution, and with undaunted constancy, as he speaks else where day and night.  
So that God's Law and Word cannot simply profit us▪ 
God's word cannot be profitable, except first it be comfortable unto us.  except we take joy and comfort in the same. We must first taste and prove the sweetness thereof, we must before hand find out and feel the virtue thereof. When wisdom entereth into thy heart, 
Pro. 2.10.11 Psal. 1.2.  and knowledge delighteth thy soul: then (and not before) shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way, and from the man that speaketh froward things, etc. When we once delight in the law of the Lord, & exercise ourselves therein day and night, then shall we flourish like the planted trees by the rivers of water, that are fruitful in due season, whose leaves shall not fade in any drought of danger; them I say, whatsoever we do & take in hand shall prosper: so that if we delight in the Commandments, we shall find comfort in the ministry of the word: for there is true joy & peace to be found, there is joy and salvation the sweet promises of God, faith, grace, spiritual strength, and every good thing offered unto us.  

The church of God should be our greatest pleasure, for there we shall find food for our souls.  God's Church with the holy ministry thereof, is Christ's Garden of pleasures, wherein he banqueteth with his elect, even he which is the fountain of the garden (the true & only head of all Churches, the well of living waters, & the Spring of Lebanon, 
Can. 4.12.15. & 5.  hither he comes to eat his pleasant fruit: this only true & Christian Church being his sister, & Spouse, is as a garden enclosed, as a spring & fountain sealed up: hither Christ cometh to make merry with his friends, and to banquet with his beloved; there he gathereth his myrrh with his spices, there he eats the honeycomb with his honey, and drinketh his wine with his milk, delighting himself with the sweet pleasant and profitable fruits that the children of God do yield unto him. 
Comfort and love to God's word procures liking and diligent hearing, and so by God's blessing faith and obedience. Rom. 10.14  Now the reason why the word of God cannot profit us without delight, is, because that comfort and liking, provoke and procure men to be diligent in hearing, & diligent hearing by God's blessing begets faith, and faith brings us assurance of God's love & protection, the evidence and certainty whereof are Gods promises which are yea & Amen. 
Gal. 5.6. 1. Co. 13.7. Gen. 31.30 40.   
Again, love supporteth our labour and setteth our faith a work: It suffereth all things, it believeth all things, if endureth all things. jacob loved Rachel, served twice seven years for her sake: neither the heat of the day, nor the frost of the night, nor the breaking of his sleep, no danger, loss or cross could drive him out. So the Israelites toiled and traveled many miles to the temple, hungry, weary, and thirsty, they going through the vale of Baca, make wells therein, contented to refresh themselves with the rain that filled their pools, in so barren a wilderness, 
Psal. 84. etc.  and thus they went from strength to strength till they appeared before the Lord their God, in Zion. And what was the reason hereof that they still proceed without any interruption, even this was the reason, O Lord of Hosts, how amiable are thy Tabernacles, our soul longeth and fainteth for thy Courts, our hearts and flesh rejoice in the living God. Blessed are they that dwell in thy house, and in whose hearts are thy ways. For the Lord our God is a Sun and shield us, the author of all good things, and the deliverer from evil: he will give grace and glory and no good thing will he withhold from them that are sincere: therefore O Lord of hosts, 
The only way to profit by the word and ministry is, to delight in the same.  blessed is the man that trusteth in thee. Here we see that every action without affection is laborious & toilsome, none ever sound profited by the word, and holy ministry thereof, that delighted not in the same.  
First, this serveth to stir up our love and liking of God's truth, to raise up our dead affections, and to cause our dull senses more earnestly to embrace the same, and to set before our eyes the best examples for imitation and practice: 
The word is of power and is able to convert our souls to the living God.  and that we may be persuaded the better, for the performance of this duty, let us consider the singular fruits and effects of God's word, which we ought so worthily to affect. God's law and word is perfect of itself to convert our souls from sin and Satan, to God and godliness, heaven and happiness, his testimony is sure to give wisdom to the simple. The statutes of the Lord are right, 
Psal. 19.7.8 9.20.11.  and rejoice the heart, the commandments of the Lord is pure, and giveth light to the eyes, the fear of the Lord is clean, the judgements of the Lord are true and righteous altogether, by them is thy servant made circumspect, in keeping of them there is great reward, and therefore they are more to be desired then gold, yea then much fine gold, sweeter also than honey, and the honey comb. God's word is the means for young and old to redress their wicked ways, a counsellor to advice us, a Lantern to our feet, a light to our paths, a resolver of our doubts, a sweetening of our affections, able to revive us being dead, therefore saith David, I will delight in thy statutes, I will not forget thy word, 
Psal. 119.16 72.97. ver. 103.  the law of thy mouth is better unto me then thousands of gold and silver: O how love I thy law, it is my meditation continually, how sweet are thy promises unto my mouth: yea more than honey unto my taste, thy testimonies have I taken as an heritage for ever, no earthly thing being comparable to them, for they are the joy of my heart, they that know thy law have great prosperity, and they shall have no hurt. Keep them and do them (saith Moses) for this is your wisdom, 
Deut. 4.6.8.9.  and understanding in the sight of other people, who shall say, only this people is wise, and what nation is so great that hath ordinances and laws so righteous: therefore take heed to thyself, and keep thy soul diligently: let not these things depart out of thy heart all the days of thy life, but teach them thy sons, and thy son's sons. Hence proceedeth all blessings from heaven and earth, upon man and beast, corn and cattles, wine, oil, or what can be desired, 
1. Tim. 4.8.  for godliness hath the promise of this life, and of the life to come. If we seek the kingdom of God and his righteousness, all other things shall be ministered unto us: 
Mat. 6.33. Mat. 13.44.45.46. Luke 10.42.  this is the best part and most necessary duty that caused Marie to be preferred before Martha, for setting all other things aside, 
Having such promises let us with Marie choose the best part which shall never be taken from us.  to come sit at jesus feet, to hear his word: this Pearl must be purchased with all we have, all other things are but dross and dung in respect of the excellent knowledge of Christ jesus our Lord, therefore we must not only hear and read, and meditate, but increase our love, liking, and delight, to the holy ministry of God's word, longing and thirsting after it, 
Psal. 42.1.2  with David, As the heart panteth after the water brooks, so panteth my soul after thee O God. Thus every good Christian must whet the appetite of his soul to delight in God's law, by conference, meditation, hearing, reading, praying, preaching, and daily frequenting of holy assemblies: 
Psal. 122.1.  I was glad when they said unto me, let us go into the house of the Lord. So was it prophesied of the christian church that many people should go and say, 
Mich. 4.1.  
Esa. 2.3. Esa. 60.7.  Come let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we shall walk in his paths: who are these that fly like a cloud, and as Doves to their windows? Noting not only the greatness of the number, but diligence and zeal of such as should come to Christ and receive his doctrine: and Christ said, 
Mat. 11.12.  that from the time of john Baptist hitherto the kingdom of heaven suffereth violence, and the violent take it by force. Thus the zeal of God's house should eat us up. 
The least danger or weakness doth put of such as are backward in God's service.   
Secondly, this serveth to confute and reprove all such as are backward and careless in this necessary duty, being idle and vain in their excuses or reasons, to hinder their zeal and love to the word, any fear, the least danger, 
Prou. 22.13 Psa. 119.51 & 62.7.11.12. Luk. 14.18.19.20.23.23.  and worldly business doth put them off, There is a Lion in the way. Some have their oxen to prove, their Farm to see, their wife to marry, all these yet are invited to come to the Feast, though unworthy of the same: therefore God will fill his house with any others then with such, even those that sit in the high way and under hedges: the most basest and vilest of men shall enter before them and be saved, 
Mat. 21.31.32.  even whores and harlots shall sooner be received, than those that seem children of the kingdom: God will raise up to Abraham sons of stones rather than these viperous serpents shall have the name of his seed. 
Mat. 3.9.   
Others there are that think; if we should make conscience of religion, & begin to read the word, to frequent sermons, to have prayer in our families, and the like; this would make us to be scoffed, and mocked at: but let such hear what the word saith, that pronounces them blessed that delight in the law of the Lord, 
Psalm 1.  and meditate therein day and night, and that seek him with their whole hearts: yea albeit they should meet with some disgrace and opposition in the world. 
Psal. 119.  
Math. 5.  Blessed are ye (saith Christ) when men revile you, and persecute you and speak all manner of evil against you falsely for my names sakt. Rejoice and be glad, for great is your reward in heaven: is it not better to endure a little mocking from men for a time, and that for well doing, then to undergo the wrath of God for ever for ill doing. Let us consider in particular what benefit we may reap by the ministry of the Gospel: 
Isai 5.3.  Hear, saith the Prophet Isaiah, 
jam. 1.21.  & thy soul shall live: receive the word with meekness (saith james) which is able to save your souls: 
Reu. 1.3.  blessed is he that reads & hears the words of this Prophecy saith the spirit in the Revelation. And on the other side: 
Prou. 28.9.  he that turneth away his ear from hearing the law, his prayer shall be abomination, saith Solomon: and again, the wisdom of God speaks thus, because I have called, and ye refused; 
Prou 1.24.25.26.  I have stretched out my hand, & none would regard: but ye have despised all my counsel, and would none of my correction; I will also laugh at your destruction, and mock when your fear cometh. These and the like places, if we could throughly consider of, they would work more powerfully with us to cause us to desire the word, and to retain and keep our hearts still in love and liking of it, than all the reproaches and persecutions in the world could, to withdraw our affections from it.  

God is to be heard before any.  Therefore they that come to receive benefit by the ministry must not hearken what reasons flesh and blood can yield them against it, but what reasons God can give them for it; for the devil will have much to say against goodness, and our own fleshly wisdom will have have as much, & the world will be as great a pulbacke unto us if we will give it the hearing, but if we can bend an attentive ear unto the Lord, we shall find that he will bring better arguments to persuade us to goodness, than all those our enemies can to dissuade us from it: & therefore it is that men are so often and so grossly deceived, because they hear what the one side can say to discourage and hinder them in actions of piety and godliness, but not what the other can say to hearten and draw them onward in good ways: for if they did bring a spiritual ear to receive the proofs that are brought from the word, they would be more forceable to bring them to God, than all other means could be to allure them to forsake God, 
Eph. 4.30. If we cherish in us the gifts of Gods holy spirit, it assures us of deliverance from the wrath to come.  and to embrace or hearken to the allurements of this present world: & therefore Paul writing to the Ephesians, he saith thus, grieve not the holy spirit of God nor that holy delight in the commandments: & he brings a forcible reason, whereby you are sealed unto the day of redemption. This is the only evidence we have of freedom from condemnation, this is God's mark and character set on us, and seizing us for his own, this is like the blood that was stricken upon the door posts, 
Exo. 12.22  which shall make the Lord to pass over us, and not suffer the destroyer to come near us when he goeth to smite the Egyptians. By this we are assured that the day of judgement shall be to us no day of wrath, but a day of redemption: so then thus we may take the Apostles meaning; as you desire to retain assurance of your deliverance from the wrath to come, and that the Lord should take notice of you for his in the day of that dreadful separation, so see that by all meaanes you cherish in you the gifts and operation of God's holy spirit, grieve it not by strangling and choking of those holy motions and operations, but let them be cherished and preserved without any the least abatement.  
Thirdly, 
Let us beware of quenching the motions of the spirit, for the sin is fearful.  this serveth to condemn such as nip the bud so soon as ever it peepeth forth, and quench every spark that at any time appeareth, yea, wilfully set themselves to repel all good motions, hasting to their cursed company, to chase away those sweet inspirements of Gods holy spirit. Oh the cursed unthankfulness of these men, what unkind ingrateful; discourteous dealing is here with the spirit of grace, thus shutting him out so soon as ever he gins to enter: 
Revel. 3.20  wouldst thou deal so unkindly with thy friend, who cometh to thy door? why dealest thou then so uncourteously with Christ jesus and his holy spirit, 
Revel. 3.20  who standeth at the door and daily knocks, but can get no entertainment, 
Act. 7.15.  beware of this resisting the holy Ghost, the sin is fearful and uncomfortable, for hereby thy heart may grow more obdurate, and thy life more brutish and abominable.  
Fourthly, let every one of us beware how we suffer that blessed heat to slack, 
This delight must show itself by increasing in spiritual graces.  which by God's grace beginneth to be enkindled in our hearts. Suffer not that coal, that holy motion which the Lord hath cast into thy bosom to die within thee, but blow it up, lay on more fuel, add daily more and more matter to it, and tremble to lose the least measure of God's gracious gift: be frequent in spiritual exercises, as in hearing, reading, meditation, Christian conference, prayer, and the like: Let no means be neglected, that God hath ordained for the working of establishment. And as thou layest on fuel, so see thou givest this holy Fire vent, exercise and put these holy motions into practice: much Wood piled on a Coal, if vent be wanting, doth soon smother it, & put it out, see then thou exercise the graces which God hath given thee.  
Therefore when the Lord shall put any good motion into our hearts, 
Good motions arenot to be qvenched, but cherished.  we are to nourish and cherrsh the same: to one good motion we must add a second, and to that a third, and so fall to blowing, and give not over until at length they break forth into a comfortable flame of godly practices. 
1. Thes. 5.19.  Quench not the Spirit (saith Paul) nor the gifts and motions of the holy Ghost: he used a Metaphor borrowed from fire, whose heat and light when it is put out, is said to be quenched: Thus also he exhorts Timothy to stir up the graces of God which be in him. 
2. Tim. 1.6.  Thus it is with them that live the life of Grace, there is a daily seeking after food, for the preserving of it, 
Psal. 1.2.  a daily using of the means, as Prayer, Reading, Meditation; and thus it is said of the blessed man: In God's Law he doth exercise himself both day and night. Many examples might be brought for proof of this.  
job rose up early to offer sacrifice, this did job continually: 
job. 1.5.  and it was daniel's practise to pray three times a day: and David's: Evening, 
Dan. 6.10. Psal. 55.17. Psa. 119.164. Gen. 24.63  Morning, and Noontide, will I pray unto thee: Yea, we may hear him speaking of seven times a day praising of the Lord: And Isaac went into the Field to pray and meditate in the Evening. 
Let us examine ourselves in this duty, how we perform it in our practices.  Therefore let every Christian man and woman try and examine themselves in this duty: For it is certainly true, and cannot deceive us, that our prayers are proportionable to our faith: For he that prayeth seldom hath but a weak faith; he that prays often hath a strong Faith; and he that prays not at all hath no faith: For, 
Rom. 10.10  with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Let this be well considered of such as hear, and read, and pray by fits and starts, now and then, as it were upon rainy days. Alas, thousands there are in the World, who read not, pray not, from Sabbath to Sabbath; nay, nor then neither, have these any life of grace in them? Sure I am, natural life must be daily fed, and shall be too, and is there not as much need for the spiritual: be it therefore known unto thee, and certified to thy soul, 
We should let no day pass without examination, nor suffer our eyes to slumber, nor our head to take any rest tell we have made peace with our God.  that thou deceivest thyself, in thinking thou livest the life of a Christian, when there is no care had to a daily performance of the excercise belonging to a Christian: therefore let no day pass over without examination, let us call to mind what evils hath been committed, what good duties omitted, which God hath required: suffer not thy eyes to slumber, nor the temples of thy head to take any rest, till this task be performed. Would Christians keep this course, and well consider of their carriages the day past, they would soon find the excellent commodities of it, to the unspeakable comfort of their souls for evermore.  
Lastly, 
Phil. 3.13.  let this admonish every one to grow in grace, let us forget that which is behind, and endeavour to that which is before; let us press hard towards the mark for the prize of the high calling of God, let us not be evermore as smoking flax, or bruised reeds, or as new set Plants, but let us abound more and more. 
Thes. 4.1.  At a stay we cannot stand, judge what we will, not to go forward, is to go backward, not to increase is to decrease, like as the Sun, we are evermore in motion, and as the Sea, 
Gen. 19, 26. Psal. 114.3. Eccle. 1.  ebbing or flowing, and as the Angel on jacobs' Ladder, ascending, or descending, therefore we must not look backward with Lot's Wife, but forward with Lot himself, nor start back as jordan did, but run forward as other Rivers do, and travel towards Canaan, with Caleb and josua, so that still we must profit in the way of godliness, there must be no growing downward, but growing upward; 
Luke 2.52.  the Child jesus grew not downward but upward in grace, wisdom, and stature, they which will have their growth in Christ and towards his Kingdom must grow upward: 
Psal. 84.7.  Let us therefore proceed in sanctfication, and go from strength to strength, 
Rom. 15.14.  and labour every day to abound more and more in all wisdom, and in goodness. If we prayed once a day in private, and that somewhat coldly at the first; we must afterward pray twice or thrice, or oftener in a day, as occasion is offered; and that more fervently and feelingly then we did in the beginning, if we did hear and meditate more seldom, and with greater weakness and distraction at our first entrance into profession, in our proceeding we must use those exercises more frequently, 
We must grow in grace, and never rest until we come to perfection.  and perform them more seriously & cheerfully: So that if you be in Christ, never rest until you become strong in Christ; nay, if you be in Christ, you will not rest till you come to some perfection in him. 
2. Pet. 1.5.  join therefore unto your virtue faith, & with faith knowledge, & with knowledge temperance, & with temperance patience, and with patience godliness, and with godliness brotherly kindness; for if these be in you, they will make you neither unfruitful nor unprofitable. Keep then thy grace in an honest heart, and it will increase like the Widow's oil in the Cruise, and meal in the Barrel, till thou come to be a perfect man in Christ jesus.  

The marks of an upright heart, is universal obedience.  Now we are come to the last part of this blessed man's delight, and that is said here to be in the Commandments, and therefore that we may make sure work in this regard, let us try our sincerity by the good effects that do ever accompany the same: The first note therefore of a sound heart, which we should take for our trial, is to be universal in our desires, and in our practice, that we have respect to every Commandment of God, 
Psal. 119.8.  to the first table, as well as to the second, and to the second as well as to the first, that we be righteous towards men, as well as religious towards God, that we look to our hearts as well to our actions, and to our actions as well as to our hearts. Contrary to this rule is the dealing of those that will give dispensations upon themselves for many things, so that they can make a show of some things: what if we be not so liberal to the poor, say they, yet we are no swearers nor blasphemers; what if we take a little liberty, these are but trifles; we will not be adulterers nor filthy speakers, &c, this is a shrewd sign of a heart full fraught with guile and deceit- The property of a good conscience is to be willing and desirous in all things to walk honestly: 
Heb. 13.18.  if one be never so strict in hearing Sermons, and abstaining from swearing: yet if he will help himself with a lie now and then, for his commodity; and if a man be never so rigorous and severe for matters of justice against others, yet will dispense with himself in a corner, thinking that the name of a Professor, and reputation of the brotherhood will bear him out, this is an argument of a false and dissembling heart, & therefore this must be taken heed of, as being very dangerous.  
Therefore that we may not deceive ourselves in this one trial, the sincere and honest heart, as our Saviour calls it, is that which cherisheth hatred of all sin, without exception, and carrieth a constant purpose and resolution in nothing willingly to sin against God, but to endeavour itself to the utmost in every good way of God's Commandments: Whatsoever it shall know to be a sins, it will not purposely and deliberately do it for all the world: this note the Prophet David giveth, for having said: 
Psal. 119.3.  Blessed are the upright in their way, he teacheth us to discern them by this note: Surely they do no iniquity. With my whole heart have I sought thee, saith David, 
Psal. 119.10  suffer me not to wander from thy Commandments: Insinuating thereby, that such as do not seek God with their whole hearts, that is, in singleness of heart unfeignedly, God will suffer them to wander in crooked blind ways, and that fearfully & irrecoverably. To the like purpose is that in the same Psalm, Let my heart be upright in thy statutes, that I may never be ashamed. And although Saint james say, 
jam. 3.3.2.  In many things we offend all: yet we must resolve ourselves to leave all sin: For if we live & lie but in one sin, that one sin is sufficient to press us down to hell: 
Can. 4.7.  therefore the spouse is said to have no spot in her, for if she had but one spot, than were she not beautiful in his eyes; let the walls of the City be never so strong, if there be one breach, the enemy will enter in, and sack the City, if a strong ship do but leak in one place, it will be drowned, a beast which is caught in the snare but by one leg cannot escape, one Fly falling into the Apothecary's box will spoil the whole ointment. 
2. Sam. 15.  Let us remember Saul, and forget not our own souls, God commanded him utterly to destroy the Amalekites, he sparing but some of them, was cast off from God, & his Kingdom rend from him: our sins are the sins of the Amalekites, which God commandeth us to destroy, we must kill them all, and spare none, lest God forsake us, & so we lose a better Kingdom than ever Saul found: For, 
jam. 2.10. jam. 1.17. Heb. 12.1.  Whosoever shall keep the whole Law, & yet offend in one point, he is guilty of all, for pure religion and undefiled, is to keep ourselves unspotted of the world. Let us therefore cast every sin away, which is as great weight, 
This discovers many to be lewd and dissolute persons when the Commandments are distasteful unto them.  and lay aside every sin with which we are beset.  
First, this serveth for the discovery of many, to be the sons of Beliall, lawless, lewd, and dissolute persons, to whom nothing is more grievous than God's government, and nothing more distasteful than the Commandments of the Lord: God's Word is like hard meat lying heavy upon the stomach, that cannot easily be digested, those precepts given, for the ordering of our ways: Swear not at all, 
Mat. 5.34.  sanctify my Sabbath, they are hard sayings, who can endure them; nay, they could wish they were razed out of the book, and there were no such injunction: debar them from swearing, you were as good sow up their lips; keep them from their sports on the Sabbath day, why then take away their lives; nay, they cannot nor will not be so strait laced, their sports they must follow, their pleasures they must take, and no day fit than that, thus Samson like, they break Gods Laws, like twinned threads, and say: Depart from us, we will none of thy ways. Let all such then know, that pretend what they will, they are but lawless persons, children of Belial, who desire nothing more, then to be from under God's Commandments, and to cast his yoke from off their necks: therefore I may truly say, that where the Sabbath is not sanctified, there is neither sound Religion nor a Christian conversation. How God esteemeth the sanctification of the Sabbath, may appear by the exact delivery of the Commandments, for he hath fenced it about like Mount Sinai, 
Exod. 19.12  with marks and bounds at the delivery of the Law, that no profaneness might approach near unto you; first, by his watchword, Remember; secondly, 
Exo. 20.8, 9  by his bounty, six days thou shalt labour, and do all that thou hast to do; thirdly, by his sovereignty, It is the Sabbath of the Lord thy God; fourthly, by the latitude, thou, thy son thy daughter, thy man servant, thy maid servant, the stranger that is within thy gates must sanctify it; fifthly, by his example, The Lord rested the seventh day; lastly, by his benediction, he blessed and sanctified it. These six marks are like the six Water-pots in the second of john, 
john 2.7. Let every one of us remember to sanctify the Lords Sabbath, & that shall be a pledge of the eternal Sabbath in the kingdom of Heaven.  fill them up to the brim with a holy observation, then draw out & carry to the master of the feast, even to jesus Christ, the Lord of the new Sabbath: therefore let us remember to sanctify the Lords Sabbath, and that shall be unto us a pledge of the eternal Sabbath in the kingdom of Heaven, which shall be a day without evening, & shall yield us rest without labour, & joy without ending.  
Secondly, behold a difference, 
There is great difference between the godly and the wicked in their obedience.  whereby we may try ourselves, between the wicked and the godly, the one desires to draw in God's yoke, and yield obedience to the commandments; and the other desires nothing more than to cast it of: let us examine then how our heart is affected, dost thou find this inward discontentment in obeying? are God's laws as bonds and cords in thy esteem? and as a stomackful horse dost thou foam at the bit which is put into thy mouth; an evident sign of a rebellious heart: but one the other side, art thou content to submit thyself to God's commandments? art thou desirous that thy nature would be more conformable to God's law? art thou content to be restrained, and if it were possible to have the wicked inclination of thy heart abolished? surely than thou needest not to want comfort, thy state will afford it, go on therefore constantly unto the end.  

Here is great comfort for all such as find uprightness in their hearts though they have many imperfections.  Thirdly, here is great consolation for all such as find these notes of uprightness in themselves, and that they have part in the commandments: though they have many corruptions and imperfections mixed with their best works; yet seeing they have pure hearts, they are happy and blessed, and shall find the good effects of their blessedness, true holiness, and true happiness are never separated. As for perfections, God looks not for it at our hands, if sin hang on us, but we would fain cast it off, if we find unbelief, but would most gladly get faith if we be troubled in our hearts with hardness, but are desirous of softness, if we be humbled for that we cannot be humbled sufficiently, nor get such a large heart as we would to desire and expect grace from heaven, yet let us not be discomforted for our defects and frailties for the Lord will spare us and be gracious unto us in his beloved son, according to that worthy prayer of good king Hezekiah; 
2. Chro. 30.18.19.  The good Lord be merciful toward him that prepared his whole heart to seek the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary.  
Fourthly, this serveth for comfort to the children of God, 
Our good purposes shall be rewarded.  to let them see how highly God prizeth good purposes and desires, accepting and rewarding them when they come to him, as if they came accompanied with the deeds themselves. David did but conceive a purpose to build God a house, 
2. Sam. 7.16  God rewards it with the building and establishing of David's house: he did but conceive a purpose to confess his sins, God's ear was in his heart before David's confession could be in his tongue. 
Psal. 32.5.  The poor beggars that have wanted food for themselves, Christ yet shall say at the last day, Ye have fed me when I was hungry, only in regard of their strong affection if they had had ability: 
Luk. 15.20.  the prodigal child when he was but conceiving a purpose of returning, was prevented by his father's first coming to him, 
Isa. 65.24.  and as Isay saith, God will answer us before we call, that is in our purposes of prayer. O sweet comfort when we address ourselves to prayer in our private meditations, and bethink ourselves of our sundry wants, we purpose with ourselves to beg such and such things, whereof yet happily we forget some in the vocal prayer; shall any good soul now think that the memories weakness shall any thing prejudice her in this case? no, thy purpose of ask the thing forgotten was a most effectual ask of it, 
Therefore when the Lord shall put any good motions into our mind, let us not delay but speedily put them in practice.  and unto thee belongeth the comfort of that saying, I will hear before they calll. Therefore seeing the Lord doth so highly esteem good purposes, let us not delay, but speedily put then in practice. Before the Iron cool it is good striking, & while the wax is pliable it is good setting on the Seal, dost thou then feel at any time that thy heart is warmed with good motions, enlarged with good affections, lift up to heaven in spiritual meditations: dost thou feel any sparkles of the heavenly fire? take, take thou the bellowes presently, blow till the flame cherish in thee, and make much of the smoking flax: 
Eccles 5.31.  and therefore what Solomon exhorteth in the case of vows, is generally to be practised in all holy purposes and motions; be not slack to perform them, they that know themselves, know how fickle and unconstant their hearts are: now as we would deal with a variable and unconstant man, so let us deal with these hearts of ours: we would take such a one at his word, and lay hold of the opportunity, lest within a short space he altar his mind: our hearts are more unconstant than any man is or can be; let us then learn this wisdom, presently to lay hold of every good motion, and put it in practice, do not stand debating the matter when God putteth any good thought into thy heart, or raiseth up any good purpose or desire within thee, but presently proceed to execution, make no long tarrying before thou dost put them in action: there have been many who have resolved to leave such a sin, 
Delaying of time very dangerous.  or do such a duty, and put in practice what they have heard, but by reason of their deferring until the next day, or such a time, those motions die, and purposes vanish, and come to nothing for want of speedy execution. 
The right way to try ourselves is to know that we have forsaken our sins   
And therefore let us try ourselves if these good purposes have wrought in us a forsaking of sin, and a reformation of life: if it be thus, than it is well; for this it is, & must be with every true penitent. True it is in the time of our impenitency, like wild and mad horses we gallop in the way of sin, yet in the day of our repentance the spirit of God as with a bit or bridle giveth us a check, and turns us back, and setteth us as fast a going the other way, insomuch that our old companions stand wondering at the matter, admiring that we so suddenly break off company, 
1. Pet. 4.4.  and run not with them to the same excess of riot: so great is the change, that not only ourselves, but others also see it & admire it. Now then, thou that talkest of repentance, and of thy obedience to the commandments, is this change in thee; assure thyself, if thou hast repent, it is, and all the world may see it. Canst thou with a good conscience say of thyself, as Paul did of the Corinthians: 
1. Cor. 6.10.11.  I was once a thief a drunkard, an adulterer, a reviler, an extortioner, a covetous person, and the like: but now I am washed, now I am sanctified, yea, justified in the name of the Lord jesus, and by the spirit of my God; canst thou thus say of thyself, and that in truth? why then to thy comfort be it spoken, this is a notable evidence of the truth of thy repentance; but if it be otherwise, thou mayest deceive thyself, for if no reformation follows, these are not signs of true repentance, for this is true repentance, 
Augustine.  saith Augustine, so to bewail sins past, as that we commit them no more, which we have bewailed. It is to no purpose then for us to bewail our former courses, unless there follow amendment: let not then this deceive thee, 
For where the Lord gives repentance, there he gives the grace of revocation, whereby they become new creatures.  for thou dost but mock, and not indeed repent, when thou still dost that whereof thou hast repent, this is true repentance, so to repent, that thou hast sinned, as that thou dost so no more: till therefore thou dost cease from sin and reform thy ways, until thou dost find this change in thyself, so that thou canst truly say I was thus and thus, but now the case is altered, thou canst have no comfort in thy repentance, nor in the commandments: for azure thyself that repentance and continuance in the old wicked courses can never stand together.  
Lastly, this may serve for the comfort of all such as do find this change in themselves, who can say with that blind man who had his sight restored, one thing know, that whereas I was blind, now I see; 
joh. 9.25.  whereas I was filthy and unclean, I am now washed and cleansed: Oh happy is the condition of such a one, thrice blessed is the estate of that man: only manifest this change unto the world, that others may also say; How is this man cbanged from what he was? that as others have been witnesses of thy sin, so they may be also witnesses of thy repentance.  
This may serve for reproof, 
Lose professors reproved as being fare from keeping the commandments.  against our lose and lewd hypocrites, masked under the name of pure professors, promising to themselues, though living and lying in their sins, & far from keeping the commants, the reward of glory, no, as thou sowest thou must reap, & as thou bruest thou must drink, if thou sow tares, never look to reap wheat; if thou Brew with crabs, never look to drink mild Beer. Can men gather figs of thorns, or grapes of thistles: so I comparing our works to trees, their rewards to the fruits; say the like: think you ever of the thorns and thistles of covetousness, pride, uncleanness, blasphemy, swearing, profanation of the Sabbaths, ever to gather the sweet figs, or pleasant grapes of glory and happiness? will this gall and wormwood ever make pleasant drinker, will these wild and sour grapes ever yield sweet wine? Oh that we could seriously lay this to heart; that we must all appear before the judgement seat of Christ, 
2. Cor. 5.10 11.  to receive according to that which we here have done, whether good or evil: that he that soweth of the flesh shall of the flesh reap corruption, 
Gal. 6.8.  and he that soweth of the spirit, shall of the spirit reap life everlasting; then would we presently begin to reason with ourselves; Alas how poor, how how barren am I in good works, how fruitful in ill; it is true indeed that according to the quality of our works we shall be judged; alas what other works can I present the Lord withal, besides the works of death and darkness, if these had the promise of reward, than were my case good; let us examine our hearts herein, and think ever with ourselves, thus long have I lived, but what good have I done, either to myself or others? where are my prayers, fastings, humiliations, meditations, well spent Sabbaths, well governed children, and servants? where are the works of mercy to my brethren, either to their souls in holy admonition, reprehension, exhortation, or bodies in ministering relief to their necessities; how can I look for the penny that hath stood idle in the market place, all the day long; for the crown, that refused to run, 
Rom. 2.7.  for a good crop in harvest, that would not sow in seed time: let us no longer deceive ourselves no glory, honour, and immortality can be found of any, but such as seek it by continuance in well doing and in keeping the commandments, and delighting therein.  
Seeing then the greater our zeal pains, and travel hath been in God's cause, the greater shall be weight of our glory: the twelve Apostles shall have twelve special thrones at the day of judgement: and whereas otherwise men shall but shine with the brightness of the firmament, 
Dan. 12 3.  they that turn others from their evil ways, with brightness of the stars, 
Phil. 4.17.  he that soweth liberally shall reap liberally: and every good work added to the number of the former, helpeth to further our reckoning in the day of the lord 
Mat. 12.  And here for our comfort let us remember that God rewards every one according to his work, for he will reward the least good work, even a cup of cold water, 
of't. 5.1.  eating not only of our honey, but of our honeycomb; yea at the last day notice will be taken of inferior sorts of works as giving a piece of bread or a piece of cloth. God forbidden then that any should say with those in Malachy, It is in vain to serve the Lord, therefore let us fear Gods saying, Behold I come quickly and my reward is with me. When Mordecay had performed a worthy service to Ahashuerosh in discovery of a dangerous treason, 
Est. 6.10.  he had not his reward presently, but yet his service was registered, and so afterward when the king looked upon the records, it was royally recompensed. Malachy teacheth us that there are books of remembrance written for them that fear the Lord, 
Mal. 3.16.  and in this Chronicle all our good services, even every action of obedience is recorded, that it may be rewarded; our labour then shall not be lost, nor so much as our tears but they are blotted; men may forget us as Pharaoh did joseph, 
judg. 9.17. Gen. 41, 42.  and Sechemites, Gedeon, but God will not, our reward is sure though not so speedy as we desire: 
Here is great comfort to all faithful Ministers, who spend their strength to turn sinners from their evil ways, great is their reward in Heaven. We must live the life grace hear if we mean to shine in glory hereafter.  God here assures us of reward in the Kingdom of Heaven. Behold what comfort shineth from hence to all you who have spent your strength in the service of God, and conversion of sinners, great is your reward in Heaven, you shall shine as stars in the Ftrmament, for ever and ever.  
From hence we learn, that the degrees of glory hereafter, shall be according to the degrees of grace here, so that if we would then shine in glory, now we must shine in grace; therefore take the advantage of this thy corruption, shake of all spiritual sloth, use it as a goad in thy side, to make thee sweat again in God's work, double pains shall bring thee double pleasure; double diligence, double delight; double holiness, double honour: Who will be a common stone in the building, when he might be a Pillar? Who would be a Doorkeeper when he might be a Steward; therefore let us look to the whole course of our lives: God rewards us not according to our good or evil work, but according to our works, to the ordinary course of them: this must teach us faithfully to walk before the Lord, in the discharge of our several callings; let us look well to our work that we do it, and God will look fare better to reward our work. Oh than that instead of taking thought how to get this or that good thing promised, we would once take thought how to do this or that good thing commanded, and so doing our duty, we should be happy for evermore.  
In worldly affairs no weighty thing can be done without diligence, fare less in spiritual. Cursed be he that doth the work of the Lord negligently, how shall he look for the penny that hath stood idle: Oh that there were no such to be found in these our days, 
2. Tim. 4, 2.  forgetting the rule of the Apostle: Preach in season and out of season. Hence it cometh to pass, that their Sheep belonging to their charge are like Pharoa his Kine, so lean and evil favoured, and so weak as every bush is able to entangle, and every ditch ready to drown them, and every blast of vain Doctrine able to blow them away. Oh that this charge were considered, and that we remembered, that belongeth to them that preach not the Gospel. Art thou a Steward? Art thou an Ambassador? Why then dost thou not distribute God's food unto his people? How wilt thou be able to look him in the face, at whose bar one day all flesh must stand? 
Luke 16.21  and if the rich man were cast into Hell, who did not relieve poor Lazarus with his bread? What shall become of those that have famished the Souls of their people, for want of holy admonition and instruction.  
First, to all be it spoken, both Minister and people, let us avoid all sin, and endeavour our ourselves to the utmost of our power to keep and delight in the Commandments, not one but all, and that we may not deceive ourselves herein, let every man examine himself at this mark, and with a single eye, and upright heart take a view of his affections; whether his joy be inward and spiritual; that is, in the assurances of God favour in his word, in his Children, in Prayer, and continual practice of Godliness, or outward and carnal; that is, in attainment of greatness and worldly pleasures, in the increase of our Corn, and Wine, and Oil: whether he love the peace of Conscience, fare more dear than the favour of men, or his own life: Whether he be more zealous for the honour and praise of GOD then his own: Whether he be more afraid of secret sins, then open shame of offending God, then outward afflictions: Whether he be more angry in the cause of Religion, and concerning God's glory, or for our own private wrongs, and so throughout the rest of our affections.  
Secondly, wouldst thou repent thee of thy sins, turn from them, and have them pardoned, then labour to know them, strive to find them out. Consider of thy ways, make a stand for a while, and examine thy courses, put the question to thy soul, what have I done, and again propound it, wherein am I failing, take the light of God's Law, that will show thee thy filthiness, that will discover unto thee thy great corruptions, and many failings: be not backward in this duty, the more backward thou art, the greater cause thou hast to fear thy estate. Bankrupts that are not worth a groat do not dare look into their state, because they know they be worse than nought: be then persuaded to call thy courses to account. Consider the estate wherein thou art, thy case is fearful, because thou art ignorant of it, but it is desperate, if thou wilt not be persuaded to look into it; but on the other side, if thou wilt take thyself aside, and commune with thy own heart, as David speaketh, 
Psal. 4.4.  surely than thou wilt be in a fair forwardness to sound conversion.  
But hear some may ask, 
Obedience to all the Commandments is an infallible sign of a true justifying faith.  how shall I know if I be such a one or not? I answer, thou mayst easily prove it in keeping the Commandments, and delighting therein; by this mayst thou know, and therefore try thyself, whether thou hast respect to the first Table as well as to the second, & to the second as well as to the first? dost thou perform good duties for conscience sake, dost thou as well make conscience of dissembling with the world, defrauding thy neighbour, lying, or equivocating for advantage, as of blaspheming God's name, of profaning God's Sabbath, of neglecting holy exercises? Dost thou lament and bewail thy dulness and deadness, thy drowsiness and heaviness in the performance of holy duties to God, and honest duties to men? Art thou grieved and disquieted when thou findest not the efficacies and fruit of those good exercises in thy heart? hast thou learned to make conscience of sins of omission, as well of commission? Dost thou as well open thy mouth to speak to his honour, as keep it shut from dishonouring him? Dost thou as well make conscience of doing these good duties on the Sabbath Day, hearing, reading, meditating, and the like, which God requireth, as thou dost from abstaining of the works of thy ordinary calling, which he forbiddeth? and dost thou not rest in Negatives, abstaining only from what is forbidden; but hast thou also regard to affirmatives, doing what God hath enjoined to be done, esteeming this latter as necessary as the former. Surely if it be thus, thou mayst have comfort that thy obedience to the Commandments is sound and good; but yet a little further: thou abstainest from gross evils, and art severe and sore against others that fall into them, such & such sins thou dost not commit, but what is the ground of thy abstaining? Is it the law of the Magistrate, fear of God's wrath or shame of the World, or is it because thou wantest ability or opportunity? if this be the ground, let me tell thee, this is a false ground, & will deceive thee in the end. But dost thou leave these, 
H s. 3.5. Psal. 130.4.  because they are evil and displeasing to the Lord: Dost thou fear the Lord and his goodness, and tremble to offend him because of his mercy? Why then, it is an evident sign of a sanctified soul. Oh that we would deal truly with ourselves, that we would now at the last learn to be wise, and not gull our souls as most do: and therefore consider with thyself, and be thou better advised, cast of all profainenes, & follow holiness and piety, for without it no man shall ever see God to his comfort. Seeing therefore examination is so necessary for every one, 
Examination so necessary, that without it no state of life can be rightly ordered.  let us go one step further in this trial of ourselves: Hast thou felt by thine own experience, this great work of regeneration and change, wrought upon thy soul? Hath the powerful Word, by the inward and effectual working of his Spirit, broken and bruised thy hard & stony heart? Hath it pierced and purged the very closest and unsearchable corners thereof, hath it humbled it with the sight of thy sins, hath it filled it with fearful terrors, remorse and true sorrow for thy life past, hath it after quieted and refreshed it with a sure faith in Christ jesus, and a delight in heavenly things, hath it mortified thy inward corruptions & broke the heart of thy sweet sin, hath it planted a holy moderation in all thy affections, that whereas heretofore they have been enraged with lust, with immoderate anger with ambition, with insatiable desire, for the enlargement of thy possessions & greatness, and with hatred of God's dearest servants and their holiness, are they now inflamed with zeal for God's honour, truth & service, with a fervent love unto the Lord and his Saints, with Christian courage to oppose against the sins of the time, to defend goodness & good causes, to contemn the lying slanders and profane scoffs of worthless men, hath it begot in thy will an hunger and thirst after the spiritual food of thy soul, the Word and Sacraments, so that thou hadst rather part with any worldly good, than not enjoy the incomparable benefit of a conscionable and constant ministry, are thy thoughts which heretofore did wander up & down at random wickedly, idly, wantonly, are they now bounded within a sacred compass, and spent upon holy things, and the necessary affairs of thy honest & lawful calling? Is thy understanding informed & acquainted with the mystery of salvation, which the world, & the wise men thereof account nothing but madness and folly, is thy memory which hath heretofore been stuffed with trash and toys, vanities and follies, now capable and greedy of divine knowledge, are thy words which heretofore have been full of profaneness & worldliness, now directed to glorify God, & to give grace to the hearers? Nay yet further, besides this revocation of the faculties of thy soul, hath the power of grace sanctified all thy outward actions? Dost thou order in every particular all the businesses of thy vocation religiously, conscionably, & by direction out of the Word of God? Dost thou now hear the Word of God, not only of course and custom, but of zeal & conscience, to reform thyself by it, & to live after it? Do not the weekdaies' duties and worldly cares drown thy mind on the sabbath? dost thou exercise daily with fruit & feeling, prayer, that precious comfort of the faithful Christian? Thou being converted dost thou labour the conversion of others, especially of those which are committed any way to thy charge, and for whom thou must give a more strict account; as if thou be a master of a family, dost thou pray with them, & instruct them in the doctrine of salvation, & ways of godliness? dost thou now not only stick at, and forbear great and gross sins, but dost thou even hate the garment spotted of the flesh, and all appearance of evil? 
Thes. 15.22  doth the tenderness of thy conscience check thee for the least sin, & make thee fearful to offend, though it be but in a wand'ring cogitation after every fall into infirmities? art thou careful to renew thy repentance, & learn wisdom & watchfulness to avoid them afterwards? dost thou feel thyself profit, grow, & increase in these fruits & effects of grace, & hast thou such a gracious taste of the glory of God, & of eternal life, that thou art even willing & desirous to meet thy Saviour in the clouds, not so much to be rid out of the miseries of this life, as to be freed from the heavy burden of 
Heb. 12.1.  sin which hangs on so fast, & to enjoy his presence in the heavens for ever; in a word, as thy soul gives life, spirit & motion to thy whole body, & every part thereof, doth the Spirit of God, even so inspire thy soul and body, and all thy actions with the life of grace? why than thou art possessed of the state of true blessedness: 
Here is great comfort for all such as can find this uprightness in themselves, they need not fear, though the earth should be moved, yet they shall abide and be safe in the Day of the Lord.  thou art then happy that ever thou wast borne, thy life is certainly the way of life, and I can assure thee, and I dare boldly speak it, that thou art already out of the reach of all the powers of Hell; Satan is chained up for ever doing thee any deadly hurt, all the creatures are reconciled unto thee, & at league with thee, thou hast filled the angels with joy at thy conversion, they will for ever guard thee, thou shalt never more be afraid for any ill tidings, though the earth be moved, 
Psal. 46.2.  and though the mountains fall into the midst of the sea, thy heart shall abide strong, vnshaken, and comfortable: when thou fallest down upon thy bed of sickness, thou shalt find no mortal prison in thy flesh, no sting in death, no darkness in the grave, no amazement at that great and fearful day: for all the merits and sufferings of Christ are thine, all the comforts of God's children are thine, all the blessings in the book of God are thine, even all things are thine, and thou art Christ's, and Christ is Gods: only stand fast in thy faith, quit thyself like a man and be strong, gird thy sword upon thy thigh, buckle fast to thee the whole armour of God, ride on because of the word of truth, 
Psal. 45.3.  and the Lord thy God be with thee; break through for a while with undaunted courage the bitterness of the world's malice, the keen razors of empoisoned tongs, the tears and tediousness of a few wretched days, for thou art nearer the prize of the high calling, then when thou first believed'st: shine more and more in faith, in patience, in love, in knowledge, in obedience, and all other christian graces, until the perfect day, until thou reach the height of heaven, and the full glory of the Saints of God.  

A true mark of our repentance, if we have left our evil ways to serve the living God.  First, here is matter of great consolation for us, for hereby we may gather assurance unto our own hearts of the soundness of our repentance, and conversion to the Lord, if we have indeed turned from our evil ways to serve the living God, so that we delight in the commandments: therefore they may take this for their comfort, who are still proposing of good questions, what they must do, and how they must do it, by what means they may get out of this or that sin, and attain to such or such a grace, how they may be profitable, helpful, and comfortable to themselves and others: this was the practice of the Publicans and Soldiers, and all sorts that were inwardly touched in their consciences by the preaching of john Baptist, 
Luk. 3.10.  every one of them came unto him, saying; What must we do: and of the jailer who when once he began to be humbled, came trembling and fell down before Paul and Silas, saying; 
Act. 18.29.30.  What must I do to be saved. For howsoever God's servants have learned for the most part, what things in general must be done, yet still they need to be informed in many things; therefore if we truly repent us of our sins, the Lord will neever leave us till all our iniquities be quite removed from us; for they that turn to the Lord by true repentance, the Lord will wash them from all their sins by the blood of his Son; that whatsoever offences we repent of, we shall be sure to have them pardoned.  
Secondly, God accepteth of penitent persons the will for the deed as for the fulfilling of the law in absolute perfection, 
If we have a willing mind to perform our duty, the Lord will accept the will for the deed.  that Christ alone hath performed, he hath paid our debt, and canceled the bond, and taken away the hand-writing that was against us; now this only remaineth for us, that we have a good inclination, and a willing mind to perform our duty and labour to the utmost of our strength so to do, seeing and bewailing our manifold imperfections, errors, & failings, in every one of our services, which if we can do God will be as well pleased with us through his beloved son, as if we had kept the whole law, without any declining from it at all, either to the right hand or to the left. That which is spoken in the matter of communicating unto the necessities of the Saints in the Epistle to the Corinthians (to wit) if there be first a willing mind it is accepted according to that a man hath, 
Cor 2.8.12.  & not according to that he hath not, holdeth as true in all other services, that we are accepted with the Lord, according as we are inwardly affected, albeit our actions be not answerable to our desires: for he that hath a ready mind to what he can, and doth the same, would be as ready to do a great deal more, if his ability did serve; and therefore the Lord will show his gracious acceptance of that which is done by him, though it be never so little as well as if it had been a matter of a fare greater worth.  
Now that the true purpose and intent of the heart, is that which God principally regardeth in his servants, is plainly proved out of holy Scripture; for we may read in Genesis what God saith of Abraham, 
Gen. 22.7.  By myself have I sworn (saith the Lord) because thou hast done this thing, and not spared thine only son, therefore I will surely bless thee: and yet Isaac was not slain, but Abraham withdrew his hand from him and spared him: yet because he was content to kill him, and made all things ready for the sacrificing of him, God accounts it as good, and rewardeth it as well as if he had killed him indeed.  
So David had but a purpose to build the temple, 
1. Chron. 17 1. 1. Kin. 8.16.  which work was afterward laid upon Solomon, and by him performed, yet the Lord giveth him a good testimony, and large reward for his readiness that way: he was content to spare him because he had been at great pains before in shedding the blood of many enemies of the Church, and some remained yet still to be subdued by him, yet this he telleth him for his comfort: whereas it was in thine heart to build an house unto my name, 
1. Chro. 17.10.11.12.  thou didst well that thou wert so minded: and besides this, he biddeth Nathan to carry him this message; that the Lord would build him an house, and would raise up seed after him, and employ his son in that honourable service of building an house unto the name of the Lord, and that he would establish his throne for ever: and therefore if we can believe that he is pleased with our good actions, we may as well be persuaded that he is delighted with good our motions, and holy desires that are stirred up in our hearts by his own spirit.  
And the reason why God taketh such small things in good worth is, 
Psal. 103.13  because he is both in name and nature a father; 
Mal. 3.17.  yea, an heavenly father, and therefore hath compassion of those that fear him: now he that is a most merciful, and wise, and loving father, (as those will be most merciful to others, that have tasted most of God's mercy to themselves) when he seethe that his child doth as well as he can, though it be but simply and poorly, yet he will show his liking of it, & commend him for it: and so will God deal with us, though we cannot do things perfectly, yet if we do them obediently, he will show his love and approbation of us, and of our works. When a little child doth cheerfully aim and shoot at the mark which his father proposeth unto him, though by reason of his weakness he shoot very wide and short, yet it is well accepted of his father, as if he did hit the white: and the like fatherly dealing shall we find in God, that if we be faithful in a little he will esteem of us as if we performed a great deal more. 
The perfection of a Christian here in this life.  Indeed when we have put off the image of the first Adam and have put on the image of the second Adam, and have changed the earth for heaven: then we shall not only obey truly, but perfectly; but here it is in truth, and so it must be esteemed, one degree of perfection is to see our own imperfections; and that was in Nehemiah, and in those of his time; O Lord I beseech thee, 
Nehe. 1.11  let thine ear now hearken to the prayer of thy servant, and to the prayer of thy servants who desire to fear thy name: he could not say that they did so fear his name as they should, but this they could say, that they desired to do it better, which desire was a fruit of the grace itself. This should encourage us still to be doing in the services & works of God. But here some may say, we find many imperfections, and many wants and weaknesses in ourselves: be it so; yet if we aim at perfection, and have respect to every commandment of God, & come as near to the mark as we can, the Lord will accept us according to that we have, and not reject us for that we have not; if we could obey perfectly, to what end were Christ his obedience, and if God should look after none but those that can fully please him in all things, he should be a Lord & a master without subjects and servants, If thou O Lord, 
Psal. 130.3.  saith David, should mark what is done amiss who should stand.  
Therefore though we cannot pray with that feeling, 
Our infirmities should not hinder us, if we have respect to every commandment.  hear and read with that profit, sing Psalms with that joyfulness and cheerfulness of heart as we should, though we cannot forgive our enemies, long for Christ his coming, have such a tender feeling of the afflicctions of the Saints, nor attain to such heavenly meditations night or day, as we do desire, and as God doth command, yet let us not be discouraged if we strive to bring our wicked flesh to the performance of those duties: and though we have much ado with it, yet if we draw it as a Bear to the stake unto God's worship, and to the performance of good duties in public and and private, 
Rom. 7.12.  and when we feel most backwardness and untowardness in our nature, yet we consent in our very souls, that the law of God is holy, just and good, and that our wills and affections are indeed very corrupt and rebellious; but we would rather than all the world that things were otherwise wise with us, that sin might be subdued, and grace planted in stead thereof, and it is our continual grief that God should be so gracious, and kind, & liberal to us, and we can be no more obedient and loyal, and serviceable unto him? if (I say) we find such a heart within us, we, need not to be dismayed, but may cheerfully go on with full persuasion and undoubted resolution that the Lord will be merciful unto us, & take our obedience in good worth if we endeavour still to be better, and to do better every day than other, never standing upon that we have done, 
The sign of a true heart.  but pressing hard to the mark. This is an infallible note that we are true hearted, he that feeleth but a little faith, a little love, a little repentance, etc. And would with all his heart have them increased, these very desires to obey, are evident signs that we have part in the Commandments. But here some may object and say, God requireth absolute perfection in the Law; I answer, but not so in the Gospel, but qualifieth the rigour of the Law by the satisfaction of a Mediator, and in our stead accepteth the true endeavour for the deed, and the good will for the work itself: the law commandeth works and perfect obedience, do this and thou shalt live: the Gospel commandeth faith. This is the commandment that we believe in the name of jesus Christ, 
john 3.23.  and love one another as he gave commandment.  
Thirdly, that we may therefore arm ourselves with the complete harness of God to vanquish Satan, 
Let every one therefore arm himself against Satan's temptations.  and quench all his fiery darts: true it is in part, we were the children of wrath by nature, but by grace we are not so; we are not now under the corruption of nature, but under the state of grace, and therefore no reprobates but members of Christ, 
It is the spirit of God that can assure us that we are hls children.  and heirs of salvation: Satan cannot tell who be reprobates, he is only an accuser, but no judge in this case, he is a lying spirit, but the spirit of God which cannot lie, assures us that we are the children of God: God hath given us a Law to keep which we cannot keep, yet his law is performed of us even to the full, though not of our persons, yet in the person of Christ jesus; and though we cannot fulfil the law of works, yet we can (by Gods inspiring and assisting grace) perform the law of faith which sufficeth to salvation. Christ is not only a judge to condemn, but also a Saviour to pardon; as he hath judgement so he hath mercy, but his mercy is above his judgement, for it is above all his works: our sins are infinite, but Christ his mercy is more infinite to them that are in him, but we are in him, and there is no condemnation to them which are in jesus Christ. We cannot sinne so much as he can pardon, 
It is no presumption to hope for mercy, but the assurance of faith.  neither do we sinne with an high hand, but upon infirmities: we are only captives, but not servants to sins; that is, we serve the law of sin whether we will or no, but we do not willingly submit ourselves, unto it neither is it presumption in us to hope for mercy, but it is faith: for God stands not so much upon the quantity as upon the quality of our faith, so as we have any at all, not the perfection but the truth of it, though it be mixed with infidelity or unbelief. we say with the father of the child, which had a dumb spirit, I believe Lord, but help my unbelief. 
Mat. 9.24.  That this faith of ours is no fantasy or illusion, or flattery of ourselves, but a certain assurance of God's spirit, we persuade ourselves by these reasons; we hate ourselves because of our sin, we purpose to sin so no more, we call to GOD to strengthen us in this godly resolution, we delight in the Law of God we love all that fear him, we desire the furtherance of the Gospel, 
Rom. 7.22.  and building up the Kingdom of grace: We desire to be dissolved, and to be with Christ, that sin may cease in us, and this desire of faith, and the groaning for want of any grace belonging to salvation is the grace itself, and to such a desire a blessing is annexed. Blessed are they which hunger and thirst after righteousness, 
Mat. 5.6.  for they shall be satisfied, even at the full though not in this life, yet in the life to come.  
Lastly, as we feel the disease, so we must also feel the strength of the medicine. 
Rom. 7.23.  Saint Paul feeleth a Law in his members, etc. which is the rebellion of concupiscence, and lust in the flesh by original sin: 
2. Cor. 12.19.  So also, the grace of God by jesus Christ, shall deliver him from it: our Saviour said to him in his greatest temptations, My grace is sufficient to strengthen thee againsh all: 
Mat. 14.31.  He held Saint Peter that he could not sink, and prayed for him that his faith should not fail him: Satan and our sins are as the great army of the Assyrians, against Eliseus, they appeared terrible, but on the other side stood an army of God's Angels, to fight for him: 
2. Kin. 6.17.  therefore still we must look to the helps of grace; in all these conflicts we overcome by the help of him that loved us. 
Rom. 8.37. Phil, 4.13. Esay 41.10.  Saint Paul saith, he could do all things. God saith by the Prophet, Be not afraid, for I am with thee, step not aside, for I thy God have strengthened thee, and have assisted thee, the right hand of my just man hath taken thy defence, and if God be with us, 
Rom. 8.31.  who can be against us.  
And that every one of us may be stirred up to the performance of these duties: 
This should exhort every one to get part in the Commandments.  let us remember when God had made the heavens and the earth, he placed men and Angels in the same as his tenants to bring him in the rent of obedience in keeping the Commandments, therefore every one of us must bring in some thing to the Lords Exchequer, for the which the Lord may remember him. When Abraham went to sacrifice Isaac upon Mount Moriah, 
Gen. 22.2. Heb. 11.22.  when Moses forsook the pomp of pharoh's Court, to sustain afflictions with God's people, 
1. King. 18.4.  when Obadiah hide and relieved the Lords Prophets: 
job. 31.20.  When job caused the loins of the poor to bless him, when Mary Magdalen washed our Saviour's feet, 
Luke 7.38.  and wiped them with the hairs of her head, every one of these had whereof the Lord might remember him: 
Here we see that those who warm the loins of the poor and are an eye to the blind, have that for which the Lord might remember them.  Therefore let your light so shine before men, that they seeing your good works may glorify your Father which is in Heaven. Here we see the men for whom our heavenly Father is glorified, are such whose works shine afore men, who warm the loins of the poor, and with their knowledge are an eye to the blind. I can hardly believe that God ever made any creature only to behold their glorious outsides; neither Star, Pearl, Flower, or feathered Fowl, but to have influence, virtues & qualities beneficial to mankind: much less a man to know only, or an Art only to to be known, but all to his glory and man's service; which to effect, is all the glory of man to keep the Commandments. 
Pure religion is seen not in affected words, but in the effect of charitable works.  Who commends a Schoolmaster whose Scholars can say and understand their Rules, but speak not and writ not any good styles by them: A Captain, whose Soldiers can skill of military terms and orders, unless their acts and exploits of war be suitable. Who praiseth a Courser that feeds well, or pranceth proudly, but is not deedy for the race, or travel, speed or length. Little says the Scripture of the learning of the Apostles, but much of their acts, these are the richest, and usual styles of commendation in Scripture. 
Num. 14.19.20. Acts 10.2.  Moses, a man mighty in words and deeds. Cornelius, a man fearing God, and giving much Alms. The Centurion worthy of favour, for he hath built us a Synagogue. 
Acts 9, 39  Dorcas made thus many coats for the poor, etc. Such benefactors their works shall follow them and praise them in the gates here, yea, and at the great Day obtain that, Come ye blessed of my Father, for I was naked, and you clothed me, I was hungry, and you fed me, for such men God is blessed of men, and such men shall be blessed of God in their deeds: and as the more knowing without doing, shall procure the more stripes, so the more doing with knowing, shall have double honour, because God was double honoured in them: 
Reu. 22.12.  Behold, I come quickly, and my reward is in my hand, to give every man according to his deeds: 
Reu. 22.14.  Blessed are they that keep my commandments: If you know them, and do them not, miserable are you, but these things if you know and do them, you are the happiest men living.  
Of all men I hold them most wretched and selfe-condemned, 
Here are all those condemned, who intent not to be doers of the Commandments, as well as hearers.  that bend their studies to divinity, not tending to be doers, as well as Students and Preachers; not much wiser are such as will be precise Professors of Religion, but not Practisioners. Oh that here were not too many such to be found in these days. They may fitly be resembled to such as blow and sow all the year, and never reap, to the Grasshopper that sings all the Summer, and wants in the Winter, to women ever conceiving, and never coming to the birth: and best of all, to that of Christ, comparing some hearers unto fools that build on the sand of bare hearing and professing, 
Mat. 7.26, 27.  who think that all Religion consisteth in hearing Sermons, neglecting the performance, but the wise are they that build on the rock of doing, unshakeable. Search all the Scripture, and see if any covenants or grants were made to hearing or knowing, and not all to doing the Commandments: is not the ancient tenor of the law; do this, and live: and the Gospel, repent believe, & live, 
Mat. 12.50.  which implying sundry consequences and fruits of it. He that doth my Father's will, he is my brother and sister, not every one that saith, Lord, 
Mat. 7.21.  Lord, but he that doth my father's will; to him that doth ill, shall be tribulation and anguish to every soul of jew and Grecian, 
Rom. 2.8.9, 10.  to him that doth well, shall be honour and and peace to all the Israel of God. Unto whom shall that Euge be given at that great day, but to the doer? and in what form, but well done, thou good servant, that hast not buried thy Talon in a Napkin; he himself expresseth the manner. Behold, I come quickly, my reward is in my hand, to give every man according to his works: Blessed is every one that doth my Commandments, that he may ●ate of the Tree of life; and enter thorough the gates into the City: In all which happiness in this life, & that to come is confirmed upon the living acts and exercises, not upon the dead habits of any grace whatsoever: In all labour there is abundance; but in the conceits of the brain, and talk of the lips, nothing but emptiness and misery.  
Next to God's glory and a man's own good, a Christian placeth much happiness in winning and edifying others, 
1. Cor. 12.10.  to which purpose a speechless life hath more life in it then alive speech. So Chrysostome commends a good life, above afar profession: For it is able, saith he, to confute and convert Pagans; withal he tells us, they have a louder language than the sun and Moon, whose sound yet goes over all the world, publishing God's glory: therefore saith Christ to his Disciples, go and tell, not what you have heard me preach, but saw me do. How the blind receive sight, etc. If I do not such works as none other hath done before me, 
The best course for us to take to win others, is to be doers of that we profess.  I desire not men to believe in me. By these courses Peter would have Christians win their neighbours, and wives their husbands, rather than by tutoring of them: then would neighbours follow one another to the right Religion and true Church, as Tradesmen do to those markets where they see them gather wealth fastest; yea imitate their lives, and bring forth fruits as jacobs' sheep, if they saw their rods speckled with works, as well as with words: thus saint Augustine's famous mother, taught one of her neighbour Gentlewomen, complaining of her churlish Nabal, & wondering how she won her perverse husband, why says she, I observed his mind, and pleased him in all indifferent things, forbore him in his passions, gave him all content in diet, and attendance, and so have made him first Gods, and then mine by degrees. These are the Arts and charms, that if they were now used by one Christian to another, would cover multitudes of sins, and convert multitudes of sinners. These things mind and exercise, these things if you know and do, you shall save yourselves and those you live withal, and so be every way blessed men.  

The doers of the Commandments are only blessed  Thus we see, that doing the Commandments only, brings in the blessedness without which all our knowing makes and leaves us, but dishonourable to God, uncomfortable to ourselves, scandalous to others; in no nearer keeping the Commandments, than Balaam, judas, and the devil himself, who the more they know, the worse for them, the more sin, and the more punishment. If knowing made up blessedness, England were an happy Nation, out times as happy as ever any, but if doing be required, great is the felicity of both questionless: the more any man knows or professes to know, and the less they do, the more they do dishonour God.  
And what are such themselves the better for their knowledge: 
They which know them & do them not, they do increase their sorrow.  but as the Preacher speaketh in another sense. He that increaseth such knowledge, addeth sorrow. What a misery is it for a man to have no inward faithful knowledge or affection to the Gospel, nor better proof of his love thereto, then that he carried it always about him, at his Girdle. My meaning is not to tax Bible carrying, & Christian conference which I hold a better grace than Boötes, Spurs and Rapiers, on Sundays, or Fans of Feathers, & top-gallant Ensigns of vanity every day, but only to show the foppery of them that carry God's word and law, not in their hearts but only in their heads, or in their memories or understandings. Let these be as wise as they may in their own conceits, to me they are no better than Asses which carry dainty burdens, but taste not of them, Verily a man knows no more rightly than he Practices: it is said of Christ, he knew no sin, because he did no sin, and in that sense, he knows no good that doth no good. He that will obey, shall know my Father's will, and such as will not do what they know to be good, 
The abuse of that we know will be the chief cause to deprive us of it.  shall soon unknown that which they know, it being just with God to punish shipwreck of a good conscience, with the fraught of knowledge, according to that imprecation in the Epistle to the Hebrews, that if they should abuse their skill in music, their right hand might forget his cunning, and their tongue cleave to the roof of their mouth, from which just judgement it comes to pass, that many become colder in matters of Religion, and keeping the Commandents: For, a good understanding have all they that do thereafter, and cursed are all such as know these things, and do the clean contrary: Cursed, I say are they because they not only cast away themselves, but also lay a stumbling block before others, both weak ones within, and bad ones without, such as these know God, and yet deny him in their lives, and are reprobates to every good work; such as buy by one Balance, and sell by another, have a form of knowledge, which they pretend in themselves, & prescribe to others, with all severe severity, and live themselves in secret by contrary rules. Friends in show, but indeed Enemies to the Cross of Christ, 
Phil. 3.18.  unclean beasts, for all the chewing of the Cud, which makes men mislike, not only their persons, but the very religion which they profess in the highest strain of strictness. I wonder with what face such can call themselves Christians, or with what ears can hear themselves so called; doth any man look to be accounted a Carpenter, that calleth himself so, but never squares timber, nor erected frames; therefore to all hearers and goers to Sermons I say, play not the fools as most do, hear not to hear, go not to Church as many now adays do, for fashion sake or to get an opinion of zeal, or as boys go into the water to play and paddle there only, not to wash and be clean.  
Therefore let us all that lay claim to that honourable name, 
Let us therefore do the works of Christians and so approve ourselves.  do the works of Christians and thereby approve yourselves to God and man, as the Angel to Manoch who being asked of his name, made answer, It was wonderful, and did wonderfully ascend in the flame, and made good his name by his action. The art of doing is that which requires study, strength and divine assistance: do the sins that swarm in our times, proceed from ignorance, or incontinence rather, and wilfulness? It were happy if men had that plea; if the light were not so great, the times & the nations had not sin, who amongst us is so ignorant but he knows that Idolatry, swearing, stabbing, whoring, and excessive drinking are sins, and that for these things comes the anger of God? Is any so simple that he knows not the ten Commandments, and the sum of the Gospel yet how desperately do men rush on the pikes, carelessly, & wittingly willingly, seeing the gulf, and yet leaping into it. Upon this therefore do I wish Christians would set prices, and spend their studies, even about the art of doing the Conmandements. But here some may ask, how shall we attain this facility and faculty of doing? I answer, to wish it, 
Good desires is the best half, especially when it breeds prayer for the dead.  and hearty to desire it is half, yea and the best half of the work, for a man or woman, to effect goodness above cunning is a good sign, and a good help and step to be such an one, especially when this desire breeds prayer for power to do, knowing that without Christ we can do just nothing: therefore let every one of us do that we should do, and blessed are we. If we know that Baal be God, if Rome be the true Church, let us turn to it again; if we know that swearing, dicing, swaggering, and foolish fashion following be good things; let us all fall to do those things: but if God hath given us the truth and the light, let us walk in it, and work by it while it is to day, lest if we play revel and riot, by it the Candlestick be removed, and the light put out: if purity, sanctity, and sobriety, be known to us to be good things, and pleasing to God to keep the Commandments, and delight therein, O happy then, thrice blessed are we if we do them.  
Therefore to conclude, though I confess myself unworthy to write, 
The consideration of the blessedness of that man, that delighteth in the commandments should move us to get our part therein.  yet I beseech you let my counsel be acceptable to the Reader; that is, let every one of us get some part in the Commandments, for the which the Lord may remember us, and the remembrance whereof may be a comfort to us at the hour of death, let us provide with joseph in the time of plenty against the day of scarcity, 
. john. 92  the night cometh when no man can work: God love's a living sacrifice, and a cheerful giver: therefore let us think with Titus Vespasian we have lost they day wherein we have not done some good. O what a blessed hour shall that be, wherein our souls shall expire with Hezekias words: 
Esa. 38.3.  I beseech thee O Lord remember how I have walked before thee in truth, and with a perfect heart and have done that which is good in thy sight. 
jud. 5.21.  Then may we say with Deborah, O my soul thou hast marched valiantly. 
Psal. 116.7.  Yea then may we say with David; Return unto thy rest O my soul, for the Lord hath rewarded thee. Death is the world's strict door keeper, and will see, 
1. Tim. 6.7.  that as we brought nothing into the world, so we shall carry forth nothing again: yet can he not hinder us from that blessedness which the Oracle of heaven hath proclaimed to all those that delight in the Commandments: Blessed are the dead which die in the Lord, they rest from their labours, and their works follow them. 
Reu. 14.13.  Let us consider, that only our good works will be our companions to heaven they shall be our honour in life, our comfort in death, and our crown at the last resurrection: beseeching him to enable us with grace for the performance of all thy Commandments, for thy truth, and for thy name's sake, Amen.   
VERSE 2. His seed shall be mighty upon earth, the generation of the righteous shall be blessed. 
Having spoken of the blessedness of that man that feareth the Lord, and delighteth in his Commandments. Now in this Verse the Prophet David showeth the happy success of this blessed man; His seed shall be mighty upon earth, etc. That is, they shall not only have spiritual grace, but also right unto, and the right use of all the benefits of this life: 
True obedience bring outward prosperity.  for true obedience to God's Commandments, though it be not perfect, brings the blessing of God upon us for outwards things, as well as for inward.  
This is promised in Deuteronomie, where Moses speaketh thus unto the people of Israel: 
Deu. 28.2. etc.  If thou shalt obey diligently the voice of the Lord thy God, and observe and do all his Commandments, which I command thee this day, than the Lord thy God will set thee on high above all the nations of the earth, and all those blessings shall come to thee, etc. Belssed shalt thou be in the city, and blessed also in the field, 
2. Cor. 9.7.  etc. Showing that true and faithful obedience is that which bringeth all manner of blessings for body and soul, for name and estate; yea, and for seed and posterity also: and therefore the Apostle telleth Timothy, 
1. Tim. 6.5.  that godliness is great gain, and that it hath the promises of this life, and of the life to come. In which regard David saith, I have been young, and now am old, yet have I not seen the righteous forsaken, 
●sal. 4 ●. 25.  nor his seed begging bread: therefore David's speech is well to be observed; for he doth not say, the righteous is never forsaken, 
How to understand David's words.  but I never saw it; speaking there of his own experience and observation: he had seen (and so may we) that children of great men have broken forth into many horrible sins, and so have been brought to a strange and miserable and violent death, & many woeful straits & extremities before their death: but he never saw, neither shall we see, the godly seed of godly men forsaken, of God and men, and left as vagabonds to beg their bread, but God hath ever had (and still will have) a special care of them, and ever made all necessary provision for them, either he himself by a more particular providence of his, casteth sufficency of these outward things upon them, or blesseth their labours, so that they are made a means of maintenance unto them, or if they fail that way, he moveth the hearts of some other of his servants to pity them, and to supply their wants, so that whatsoever their necessities be, they are freed from that curse that is denounced against the seed of the wicked, to wit, that they should wander up and down as vagrants, begging their bread, and making a trade of that vile wretched course of life.  

Nothing that is needful shall be wanting, when God's favour is not.  Teaching us this much, that nothing that is needful shall be wanting to those that are in the favour of the Lord, such as have his favour shall have all good blessings flowing to them, and following of them. David doth notably confirm this in many of his Psalms, as in the three and twentieth Psalm where professing God to be his shepherd, maketh this inference thereupon: Therefore I shall not want, 
Psal. 23.1.6.  but doubtless, kindness, and mercy shall follow me all the days of my life; 
Psa. 34 9.10  and again, the Lions do lack and suffer hunger, but they which seek the Lord shall want nothing that is good: 
Psal. 84.11.  also David saith, the Lord God is a sun and a shield unto us, the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. And is not this the blessing that is promised to such as fear the Lord, that all good things should flow unto them from heaven and earth, that they shall be hlessed in the house, in the field, in their basket, in their store, in the fruit of their bodies, in the increase of their cattle and in the abundance of all things, 
Let no man doubt of this truth, for God is the Governor of heaven & earth and the disposer of all things.  thus we see, that where God's favour is there is want of nothing that is needful. And there is cause why we should rest fully resolved of this point, that none of God's household shall ever want necessary relief, because all will yield that God is the Governor of heaven and earth, and the disposer of all things in them both, and then they must grant further, that those that are best, and do best, shall speed best, because God loveth them most; and how then can we make question whether or no, the Lord will bestow upon them a competent measure, and a comfortable use of these earthly blessings, seeing all is in his hand, and he wisheth so well unto his own people; especially seeing he hath straightly charged us, not to care what we shall eat or drink, 
Mat. 6.25.  or what we shall put on, but first to seek the kingdom of God and his righteousness, promising us faithfully, that if we do so all other things shall be cast upon us.  
And as he hath promised this, so hath he from time to time performed it, 
If we will prosper in our outward estate, we must thrive in piety.  as we may observe throughout the book of judges, of Samuel, and of the Chronicles, for there it is to be seen, that when godliness prospered in the souls of God's people, they prospered their outward estate, & when sin (on the other side) had made havoc in their souls, than the Madianites, and the Philistims and other enemies, made havoc in their country, when they and their kings thrived in piety, and did grow in the knowledge of God and zeal of his glory, than it went well with them for outward plenty and abundance, but when Idolatry and impiety, began once to thrive in their hearts, and in their land, they never had long nor settled prosperity, but their enemy's hands and swords prevailed against them, for taking away of their lives, and the ruinating of their estates.  

Sinful courses can never prosper.  First, here is matter of terror for all wicked worldlings that think to advantage and advance themselves by sinful and and naughty courses, that is an ill way to rise, for the riches of iniquity shall not prosper, 
Pro. 10.2. jere. 22.23.24.  though they build their houses never so high, and advance their nests unto the stars, yet the Lords hand shall pull them thence, and cast them down into the very dust: they think their houses, their names, and their substance shall remain for ever, and that they shall make themselves and theirs, by joining house to house, and land to land, by oppressing the poor and needy, and by defrauding the fatherless and widow, and such as cannot right themselves; but alas, they little consider in the mean while, that God is the judge of the world, and that he will reward every man according to his works; they imagine their estate shall be according to their wealth, and so it might be indeed, if God were not the governor of the world, but sith he is so, it shall go with every one according to that he is, and not according to that he hath: and therefore as God would have it proclaimed to the godly, 
Isa. 3.10.  say ye, surely it shall go well with the just, for they shall eat the fruit of their works: so he would have this denounced against the , Woe be to the wicked, it shall be evil with him for the reward of his hands shall be given him, 
Esa. 3.11.  they shall reap that which they have sowed. It were and absurd thing for one that hath sown nothing but cockle and fitches' to expect a good crop of wheat, and as contrary to all reason is it for them that sow iniquity to think they shall reap any thing but affliction, they may delude themselves with vain hopes, but they shall never obtain any happiness and prosperity from the Lord nay surely he hates both them and their practices, and therefore they & their wicked seed shall be rooted out, as we may see it verified in many of the kings of Israel, as in jeroboam, Ahab Baasha, etc. And most notably in that place of jeremy, concerning jehoiakim the son of josiah, woe unto him, saith the Lord, that buildeth his house by unrighteousness, 
jer. 22.13.89.  and his Chambers without equity, he useth his neighbour without wages, and giveth him not for his works, etc. Shalt thou reign because thou closest thyself in Cedar? did not thy Father eat and drink and prosper, when he executed judgement and justice? etc. Where is declared in the example of josiah, 
Ios. 11.23. No certain way to prosper in, but in the practice of godliness, for that bringeth all true honour and prosperity.  the godly Father on the one side, that the true knowledge of God, and the practice of godliness and righteousness, bringeth all true honour and prosperity; and on the other side in the example of jehoiakim, the wicked son is showed, that impiety joined with oppression; and cruelty with fraud and deceit, and injurious dealing, man life's a base and dishonourable life, and dies a shameful and Ignominious death, as we see it many times comes to pass, that while he is in the World, he shall live undesired, and when he goeth out of the World, he shall die unlamented.  

The best way to thrive in all the world is, to get Religion into our hearts.  Therefore let this encourage men, if they would have good things either in right or in possession, to labour to get Religion into their hearts, and to be as much afraid of sin as of misery, and as desirous of grace, as they are of prosperity: which if we could do, we should find God's eyes open to consider of us, and his hand to relieve us continually in all our wants and necessities. And as we should be thus careful for ourselves, so we should be also for our children, there is no good parent but would wish his children might be provided for, and live in the World in good sort, now here is the way to purchase them a good estate in the earth, use the means to bring them unto the fear of God, and to have faith in God, for when the Lions that are full of might, and rage and cruelty, do lack and suffer hunger, than they that seek the Lord shall want nothing that is good, 
Psal. 34.10  God will have a care that his sheep shall have convenient pasture, and be in good liking, though the Lions be pined and hunger-starved, and when strong and mighty men are in misery, want, and necessity, 
Heq. 13.15.  yet then God's poor and weak servants shall have that will satisfy and content them, for God hath said, that he will never leave them nor forsake them: therefore are they the most provident and wise Parents, that bring up their children in the instruction and information of the Lord, for such shall possess the earth, and the generation of the righteous shall be blessed. 
Psal. 37.11.  Children are not always the better for the goods of their Parents, but they are always the better for their goodness, for as we have it here, the generation of the righteous shall be blessed; it is more than if it had been said, they shall enjoy honour, credit, wealth, and whatsoever outward blessing else can be named, for that implieth thus much; that they shall have the good gifts of God, so fare as they are needful for them, and that they shall have the right use of them to their comfort. 
Hear is great consolation for God's children, they shall not want some to relieve them.   
Secondly, here is a singular comfort for God's children that are in many wants & necessities, so long as there is any godly man or woman that will do any thing for Christ his sake, for their own comforts sake, they shall not be destitute of relief, for God hath commanded his servants to secure them, and hath made many gracious promises to such as are merciful, & will bear the burdens of others, and if men should fail them, the Lord himself will look unto them, who beholds their troubles, and sees their tears, and is acquainted with all their griefs, and he that bids others to be merciful, he will not be unmerciful himself, and therefore it is, that men do deny us help, and comfort many times, because God would have us draw nearer unto him, whose eyes are ever upon us, and whose ears are always open to hear the cries of the poor, & of those that are humbled before him.  

The wicked flourish.  But here some may object and say, that the wicked and profane persons live in all manner of plenty, when the godly sustain penury and scarcity, and in appearance, godliness is not the best course to procure a happy and prosperous estate: to this I answer, that howsoever the wicked of the World seem to thrive best, and to enjoy great matters, in comparison of that which good Christians have, yet in truth their case is nothing so good as is the case of God's servants, for though they be pressed and pinched with many distresses and wants, and driven to many extremities and straits, yet they may be fuller of joy in the midst of their aflictions, than the wicked are in the midst of their jollity, 
Act. 16.25  Paul and Silas were fuller of gladness, and of true contentedness in the Dungeon, 
The children of God have more joy in the midst of their afflictions, them the wicked have in their greatest jollity.  when their feet were fast in the Stocks, than Herod was on his Throne, having all flatterers about him, to extol and magnify him, the very tears of the people of God, are sweeter and more comfortable than the greatest of carnal men can be, for the Lord is with his in mercy and goodness, 
Psal. 37.16.  where as his face is bend against the wicked and impudent, and thence it is, that a little that the righteous hath, is better than great riches of the : better is a dinner of green herbs, seasoned with the blessing of God, than many dainty dishes poisoned with God's wrath and malediction. 
If the saints of God should want outward things, yet they shall have God's favour. Psal. 84.11.   
And albeit, the Saints of God be sometimes deprived of these things, yet they shall never be deprived of God's favour, and that want of outward things, shall be supplied with inward graces, they have a sure promise, that they shall have sufficient, and God never giveth less than he promiseth, but many times he giveth more than we expect; and if that which is wanting in dross be paid home in good gold, we need not to complain, as if we were losers by such an exchange, therefore saith saith Solomon, 
Prou. 2.20.21.22.  Walk thou in the way of good men, and keep the ways of the righteous, for the just shall dwell in the Land, and the upright men shall remain in it, bue the wicked shall be cut off from the earth, and the transgressors shall be rooted out.  
Thirdly, this showeth us a difference betwixt the favour of God, and the favour of men, true it is, the favour of Princes and of great men brings with it many privileges and preferments, but they cannot assure us if every good thing, neither are they able to do all things that they would, yea many times they are prevented by sudden death, before opportunity be offered to manifest their love, and when they do show favour unto any, how unstable is it, and how uncertain this Hammon found; to day he is honoured, 
Est. 71.10. There is great difference between the favour of God, and favour of men.  to morrow hanged, but it is otherwise with God, his favour brings with it a supply of all things needful, and they that rely upon it shall never be deceived nor disappointed, but may be assured of it.  
His seed shall be mighty upon earth. 
The favour of God is to be sought above all things.  From hence we learn that God's favour doth make supply of all things needful, let us seek then and labour for his favour before all things, for if this be not wanting, no blessing shall be; this is the main and mother blessing, so that if we can obtain it, we shall obtain all other blessings whatsoever, we see how fare men will go, what labour and pains they will endure, and all for the favour of a Prince, 
Psal. 4.  whose breath is in his Nostrils, and whose thoughts perish, and yet no King can be so bountiful to his favouries, as is the God of Heaven: excellent things shall be done to the man whom the King doth honour, but fare more excellent to him whom the Lord doth favour: why then do we no more respect his love? why do we not use the means to become gracious in his eyes? Oh let us all seek his favour before the favour of Princes, let us seek his face evermore.  
Fourthly, this teacheth us to have our conversation without covetousness, which is as insatiable as the grave, in every estate & condition learn to depend upon the Lords providences, Commit thy way unto the Lord, and trust in him, 
Psal. 37.5.  & he shall bring it to pass. Use no unlawful means, take not any indirect course for the obtaining of wealth or supplying our wants, for God hath engaged his promise and his truth, to see our needs supplied.  
Lastly, let it comfort the children of God in the midst of all the miseries of this mortal life; 
Nothing can make us miserable, where God's favour is not wanting.  for what can make us miserable, seeing we enjoy the favour of God, and the light of his countenance, which is the Fountain of all good, and the ground of all other mercies whatsoever: what Elkanah said to Hannah, complaining for want of children, may God's favour speak to all that have their parts in it, in every distress. Am not I unto thee instead of riches, wealth, glory and greatness in the world? surely yes, it is instead of these, and better than all these unto us; let therefore the enjoyment of this serve for a supply for all our wants, of what kind soever; let us make God's favour to be that unto us which we want, for he that can assure himself of this, hath a sufficient salve for every sore.  

There is no certain way to advance ourselves, but true religion and piety.  The generation of the righteous shall be blessed. Hence we learn that Religion and true piety, is the ready way to the highest advancement that can be, therefore let us set our hearts chiefly thereupon, and above all the treasures in the World, principally to effect that: we count it good husbandry to seek after those things that will do us most good, if silver be offered, we will prefer it before brass; and if gold be offered, we will take it rather than silver. Now concerning this heavenly wisdom it is said, 
Pro. 8.10.11  Receive mine instruction, and not silver; and knowledge rather than fine gold; for wisdom is better than precious stones, and all treasures are not to be compared unto her. And this should encourage us rather to use all industry for the obtaining of this blessed estate, because it is a thing have-able: it were in vain for a base person to sue to be a King, a Duke, or a Lord, none almost is so foolish as to seek for such preferments, because they know it would be but lost labour, but there is not the meanest Servant, Slave, or Bondman, but may attain to this spiritual dignity, which is far beyond all the advancement that the Kingdoms of this world can possibly yield: he that can pray, hear, meditate, confer, and with all good care and conscionable respect, use all God's ordinances for the obtaining of faith and other graces, which do ever accompany the same, shall be sure of good and happy success; for the Lord will be found of those that seek him with a true heart, therefore let us not so cast our eyes on earthly commodities, as that in the mean time we neglect this pearl of price, and this inestimable jewel, that will so exceedingly enrich us: 
2. Cor. 9.21  the Apostle telleth us, that those that run in a race for a prize, though it be but a Garland that is set up, yet they will put off all that might clog & hinder them in their race, but especially if they should run for a Crown of gold, neither will they be so foolish to stoop down to take up every pin or point that lieth in the way, and yet they run but at an uncertainty, when they have done their best, another may carry away both the honour and commodity from them: from all which the Apostle would have us draw this conclusion, that if such kind of persons will so bestir themselves, and seek to acquit themselves every way like men, then much more ought we to put ourselves to it, sith we run not at an uncertainty, 
Only the godly are sure to obtain the Crown.  but are sure to obtain the Crown, one shall not prevent nor deprive another, but all shall undoubtedly get that which they do expect, and shall attain unto not a fading and vanishing, but an abiding and everlasting dignity, they shall be blessed: but here some may say, if we bestow our pains and endeavour so much about spiritual things, in the mean time we shall neglect those earthly things that are needful, and so bring ourselves to poverty. I answer, not so, for provision of our everlasting estate doth never impair our present estate: 
1. Tim. 4 8.  For Godliness hath the promises of this life, and of that which is to come, and thereby shall all matters be blessed unto us.  

Of all men they are the husbands, that labour most for grace.  Seeing therefore they that spend their pains in seeking of grace, shall never lose their labour, nor miss of their mark, but always obtain that which they do desire, and when once they have possession of it, it will abide with them, they cannot lose it though they would, it is so durable and permanent that it will never decay, and so united and engrafted into the nature of the parties, that it can by no possible means be wholly taken away; and therefore as in other things, so in this, the continuance of it adds greatly unto the worth of it, 
1. Pet▪ 4.  for grace is a perpetual inheritance that fare surpasseth all that the world can afford: a man must leave all his earthly inheritance and abundance he knoweth not how soon, neither can his great pomp descend into the grave with him, neither can he so make it over unto his seed, 
Psal. 49.17.  but that they may be defrauded of it; but the heavenly treasure is ours whiles we live, and when we die, and after death, yea at, and after the resurrection for evermore: and as the perpetuity, so also the excellency of this in it own nature should be a forcible motive unto us, and set an edge upon our affections to pursue after it continually, for whereas other things are dangerous and hurtful, 
Godliness is profitable in this life, and in the life to come  this is always profitable and helpful, it maketh us blessed in this present life, and in the life to come; it bringeth with it the comfort of the spirit, the feeling of God's love and favour, and the comfortable use of all outward good things, we are not likely, at least not certain to continue here many days, and what an unspeakable comfort than is it to be assured that when we go from men we shall go to God, and when we leave the earth, 
Though man should forsake us, yet God will not leave us comfortless.  we shall inherit heaven, that we shall have peace at our death, and glory after our death: if the pestilence enter into our houses, or take hold on our persons, when none dare come unto us, than God will be with us, though our bodies be infected, yet our souls can never be so infected, if we have grace in our hearts, but that God dareth to enter into our houses to visit us, and when our souls shall be parted from our bodies, he will not think it too much to give them a place of rest with himself in his own kingdom, and at length unite them to our bodies again, that they may enjoy everlasting bliss together, this generation of the righteous shall be blessed.  
First, therefore seeing religion is such an incomparable treasure, 
True piety is the only means to reform our crooked ways.  this should teach us to have the means in due estimation, whereby we may be made truly religious, by which our minds that are blind may be enlightened, our hearts of crooked may be made strait, of proud may be made humble, and of fraudulent may be made true and faithful; & those means are the word and sacrament, prayer & the like, which are steps whereby we must ascend unto this honourable estate, for it is as possible for men to make stairs to climb up into the sky, as for us without these to ascend unto heaven by any devices of our own framing.  

The word of God preached is the chiefest means to lose us from the bonds of sin and sathan.  Secondly, the word is the key that must open hell gates to set us at liberty from the bonds of sin, of sathan, and of death, and to unlock heaven gates that we may have entrance into glory, in which respect it is, that Christ saith unto Peter, that he would give unto him, and consequently to all ministers of the Gospel, the keys of the kingdom of heaven; that is, the dispensation of the word & sacraments, which maketh the way into heaven lie open to all such as by faith receive the same into their hearts, so that we should not come unto the means with a base conceit or light estimation thereof, but with a large and ample desire and expectation of taking benefit thereby; if men can once espy away how they may rise in the world, either in great wealth or promotion, they will be most industrious and laborious in that course, they will refuse no pains in seed time, though the weather be unseasonable & cold, and their work every way troublesome, but they will put themselves to it with all care and industry, in hope though it be but an uncertain hope of bettering their estate, so those that live by fairs and markets, will not fail one of them ordinarily, neither heat nor cold, wind nor rain, nor any the like impediments shall hinder them from pursuing the commodity, & why then should we be negligent and play the sluggards while our seed-time lasteth, and the Lord biddeth us blow up the fallow ground of our hearts, 
jerem. 4.  that he may sow therein the seed of life, which will never fail to yield us a plentiful harvest if we can wait upon him for the same? and why should we be slack and careless when our chief market days and fair days come, and not rather set our hearts and endeavours to seek after those things, which all that seek shall find, and being found will make us blessed for evermore?  
Therefore we ought to break through all impediments, and swallow up all difficulties with the consideration of this, that our journey tendeth not to the getting of some small commodity, or to the purchasing of some worldly possessions, but that we are travelling towards our own country, where we shall receive an invaluable and eternal crown of glory: and albeit we must pass through many rough & craggy and thorny ways, and meet with sundry things that will be very irksome and unpleasant, 
The deficulty of the way should not hinder us.  yet let us make account with all, that we shall find many sweee comforts, and joys unspeakable and glorious, in the midst of our pilgrimages and in the end shall have the fruition of that blessedness which will make amends for all.  
Now that our desires may be further enlarged towards heaven, and our affections the better withdrawn from the love of this deceitful life, and world of vanities, let us meditate on those complete joys, which no tongue indeed is able to express, or heart of man conceive, for if their estate be so blessed in this life, what shall their happiness be when they depart out of this life, 
The happiness of the life to come  to have the fruition of those joys which are prepared for the Saints in the kingdom of glory, where all tears shall be wiped away from their eyes, & they being altogether freed from sin and sorrow, shall receive an immortal crown of blessedness with the Saints and Angels in Gods own presence, where is fullness of joy, 
Psal. 16.11.  and at whose right hand are pleasures for evermore. Therefore I may say with the Apostle, no eye hath seen, no ear hath heard, neither hath it entered into the heart of man, 
1. Cor. 2.9.  what unspeakable joys God hath prepared for them that love him. If it be so saith an ancient Father, what can I do else, but lift up mine eyes to heaven, mine ears to God, and my heart to Paradise, to see and understand what I can comprehend upon earth; and therefore my soul longeth after thee O God, and sigheth till it see the brightness of thy face, O kingdom of everlasting bliss, where thou O Lord, the hope of all Saint's art, rejoicing them on every side with thy blessed sight. If the wise men of the East came so fare off, and rejoiced to see Christ in the manger. What will it be in the sight of his elect to see him in his glory? If john Baptist a babe sprang in his mother's womb for joy of Christ so newly conceived, & not yet seen. What shall his real presence do in his royal kingdom, but even ravish with joy our very hearts & souls, when we shall continually enjoy his most glorious sight, for it passeth all other glory that the Saints have in heaven, and to receive the beams of glory from the brightness of his Majesty. If salomon's servants were accounted happy (of Sheha the Southern queen) for their daily living in the Court of Solomon, & hearing of his wisdom, how happy then and thrice blessed shall the Saints and servants of God be accounted, that live continually in the Court of heaven, the very paradise and Palace of God himself? O how happy and blessed is he which with the only desire and love of eternity pineth away; such a one is neither proud with prosperity, nor cast down with adversity, for as he hath nothing in this world that he loveth, so is there no loss of any thing in this life that he feareth. Sweet is the fountain to the weary traveller, and rest to the tired servant; comfortable is the cool evening after a hot Sunny day; yet much more sweet will it be to the Saints of this heavenly city to have peace after war, pleasure after pain, joy after trouble, and constant security after their so long endured sorrows, then shall we blessed indeed as here the Prophet saith.  
If one Sun can lighten and fill the whole world with his brightness, 
Dan. 3.12. Mat. 13 43  what shall so many glorified bodies of the blessed appear, that shall be as so many Suns, so many Lamps, and so many shining Lights in heaven? then shall we blessed indeed, when we shall be like unto God, 
1. joh. 3.2. 1. Cor. 13.  which by nature is blessed, and we shall be like unto God when we shall see him as he is; for this only sight of God is our whole happiness. O what a joy shall it be when at one view, we shall behold the most high and hidden mystery of the inseparable Trinity, and of the love of God therein: then shall man's mind have perpetual rest and peace, neither shall it desire any further understanding, when he hath all before his eyes, that may be understood, then shall man's will be quiet, when he enjoyeth that felicity, wherein all other good things, as in the fountain of all happiness are contained, then shall faith have her perfect work, and hope shall enjoy that which she long desired; but charity shall endure for ever: then shall be sung continual praises unto the Lamb, 
Reu. 14.3.  and the song (although it be always sung) yet it shall be ever new, the joy, myrrh, melody, pleasure, power, wealth, riches, honour, beauty, fellowship dainties, odours, glory, wisdom, knowledge, treasure, securities, peace, quietness, and eternal felicity, is beyond all understanding and comprehension of man which the faithful shall have and enjoy world without end, with God the Father, the Son, and the holy Ghost, with Angels, and Arch-Angels, Patriarches and Prophets, with the Apostles & Evangelists, with the Martyrs and Confessors, and with the Saints of God, in the palace of the Lord in heaven, there shall be an everlasting Sabaoth, which no evening shall end, then shall the geneartion of the righteous be fully blessed.  
There we shall rest, and we shall see, 
No content but in the kingdom of heaven.  we shall see, and we shall love; we shall love, and we shall praise. Behold, saith Augustine, That which is the end, is without end: For what other end is there ordained for the godly, but to attain to that Kingdom which hath no end. We call Paradise our Country, and the Patriarches our Fathers; and the Saints our brethren and friends. Why run we not then with all speed to enjoy our country, and salute our Parents? a great number of our friends and kinsfolks, brethren and children, do there attend, wishing and expecting our coming, what joy will it be both to them and us, there to meet one another? what pleasures are there amongst the inhabitants of heaven, which now fear death no more, and are sure to live for ever? 
Those whose understandings are darkened, cannot see their happiness.  woe to the blindness of our eyes that see not this, woe to the deafness of our ears that hear not this in such wise as a we should do, where through we might be so fare from fearing death, that rather we should wish it, with old Simeon, 
Luke 2.29.  Now let thy servant departed in peace: 
Psal. 42.2.  and with David, when shall I come and appear before thee, that we may be blessed for evermore.  
Thirdly, 
If true faith were placed in our hearts, fear would vanish away.  if true knowledge and faith possessed our hearts as they should, fear and doubtfulness would vanquish quite away, for assurance of heavenly things, maketh us willing to part with earthly, he cannot contemn this life that knoweth not the other, if we would despise this world, we must think of the glorious life that followeth it, and if we can endure pain for health, much more should we abide a few pangs for glory, how foolish are we to fear a vanquished enemy? Christ hath triumphed over death, it bleedeth (as it were) and gaspeth under us, 
Death being conquered, we should desire to be dissolved, & to be with Christ.  & yet do we tremble, it is enough that Christ died, neither would he have died, but that we might dye with safety and pleasure: how truly may we say of this our David, thou art worth ten thousand of us, yea, worth a world of Angels, yet he died for us; who would therefore live that knows his Saviour died? Who can be a Christian, and would not be like him, that would not dye after him? let us think of this, and judge whether all the world can hire us to die.  
But (alas) great is our unbelief, full faint and weak is our faith, or else night and day, tears and cries should be our meat and drink, whilst the wicked say unto us, Where is now your God? 
Psal. 42.3.  We should wish rather to be doorkeepers in the house of God, 
Psal. 84.10.  then to dwell in these  tents: For one day in his Courts, is better than a thousand: it is a token of little love to God, to be so loath to go unto him when he calleth, herein we ought to lament the weakness of our faith, and seeing our wants to prepare for remedy against the time of need, and to beg of God his aid, strength and comfort against the pinch: which things undoubtly if we ask in faith, we shall obtain and find his promise true: God reacheth out his hand to conduct us, but we draw back our own, and run away when he calleth us, if he bring us into the way of salvation, we mourn for the World, and we look behind us with Lot's Wife, and hinder our desire of well doing, we must therefore rouse up ourselves, and not remain still in the mire, we must be fortified in this virtue, who supporteth and comforteth us in all distress.  
Lastly to conclude, let us attempt to despise corruptible things, and to desire heavenly and eternal, when God calleth at every occasion, let us hearken unto him: if he be our Guide, we must follow him: for to arrive in his house, let us receive his benefit, and himself too, for he gives himself unto us in the person of his son, he causeth us to see the means how to come unto him; we must therefore request him to bestow upon us will and desire, to come thither by Faith, Repentance, Hope, etc. And that he would maintain his gifts and graces in us, to the end that here we may mourn in this mortal life, and attend in the assurance of his mercy, for the end of this world and our last day, which shall be the beginning of our true life, when we are to receive an inheritance, not mortal but immortal; not earthly, but heavenly; not like the Gourd of jonas, 
jonas 4.7.  but the Cedars of Libans; 
Deut. 8.4.  not like the garments in Egypt, 
Gen. 3.7.  but in the Wilderness; not like the morning dew, but the waters of Paradise; 
Ephes. 6.16.  not Aprons of Fig-leaues, but the Helmet of salvation; 
Gen. 5.14.  not like jacobs' Pottage which he sold, but the birthright which he bought; 
2. King. 2.11  not a Tabernacle, but a Temple; not time, but eternity; not like an abortive child, but like Henoch and Elias which never tasted of death, beseeching God our heavenly Father, for his son Christ his sake, to keep us souls and bodies to his kingdom and glory; and to lead us, order us, and dispose of us as he will, in all things, in all places, and for ever; that at the length we may come whether we would; that is, into his own blessed presence, and fruition of immortality with Christ and his Saints, world without end. Amen.   
FINIS.