Par Nobile.  
TWO TREATISES.  
The one, concerning The EXCELLENT WOMAN, Evincing a person Fearing the Lord, to be the most Excellent Person: Discoursed more privately upon occasion of the Death of the Right Honourable, the Lady Frances Hobart, late of Norwich, from. Pro. 31. 29, 30, 31.  
The other, Discovering a Fountain of Comfort and Satisfaction, to persons walking with God, yet living and dying without sensible Consolations: discovered, from Psal. 17. 15. at the Funerals of the Right Honourable, the Lady Katherine Courten, preached at Blicklin, in the County of Norfolk, March 27. 1652.  
With the Narratives of the holy Lives and Deaths of those two Noble Sisters.  
By J. C. D. D. late Minister of the Gospel in Norwich.  Prima gratia est timor Domini: Bernardus in Serm. de donis Sp. Sancti. Sine hâc gratiâ primâ gratiarum, quae totius Religionis exordium est, nullum bonum pullulare ve● manare potest. 
LONDON, Printed in the Year 1669.   

THE Excellent WOMAN: Discoursed more privately from Proverbs 31. 29, 30, 31. Upon occasion of the Death OF THE RIGHT HONOURABLE, The Lady FRANCES HOBART.  
By J. C. D. D.  Connexa sunt timor, & Religio, nec manere potest altera sine altero. Bernardus. 
LONDON, Printed in the Year 1669.   

TO THE Right Honourable, THE Lady ELIZABETH COUNTESS, Dowager of Exeter.  
Madam,  
THat noble person (to whose memory these sheets are devoted) and my relation to her, were so well known to your Ladyship, that I am sure you will find no difficulty to conclude that something of this nature is but a debt to her memory, and especially from myself, upon whom she laid so many obligations, that if I should hold my peace, the very stones would speak: Nor Madam, can I think discourses of this nature useless, being, though of no significancy, in subsidia mortuorum, to advantage the dead; yet not insignificant both in solatium, and ad exemplum vivorum, for the comfort and example of those who are alive, that others may learn the steps of holiness, by which she ascended that blessed Mansion into which we believe her entered, and by which she mounted to that pinnacle of honour in the Church of God, upon which we lately saw her, and which her memory yet possesseth. This (Madam) being determined, I had no difficulty to find out to whom I should inscribe them. Both the subject matter of the discourses, and your Ladiship's near relation to her Ladyship challenged that at my hands. The design of the sheets (Madam) introductive to the sequent Narrative of her Ladiship's life, is to evince a great truth to the world, concerning which the practical errors, which we daily see in it, give us reason to believe it not sufficiently persuaded, viz. That the person fearing the Lord is the most excellent person. Were the world better convinced of this most demonstrable Proposition, those persons would not find it so difficult to reconcile the world unto them, and to gain a quiet room, in the latitude of it, wherein to pass the time of their so journing here with fear; only leading such a conversation, as might comport with the fear of God, according to the degrees of light they have received. Those Madam, who know the value of persons fearing Jehovah, must from principles of reason have a kindness for every one whom they see afraid to sin against that great and glorious Name, though that timoration makes them recede from them in some practices, wherein they could desire them to be like themselves. But Madam, how unreasonable soever the more peevish world showeth itself in their judgement of, and behaviour to such persons. Your Ladyship hath for many years declared yourself to have a juster apprehension, and testified it both by your own choice of the right ways of the Lord, and your exemplary kindness to those whom you have found walking therein. These Papers, Madam, will justify your Ladyship's judgement, and may possibly help to confirm what your Honour hath so long believed.  
To the latter part of these sheets your Ladyship is entitled by your near relation to that Honourable person whom they concern, and the entireness of affection, which you mutually bore each to other. She seldom mentioned your Ladyship in your absence; but the form of her mention was, My dear Sister of Exeter. With your Ladyship it was that she consulted in her difficulties, refreshed herself in her dark and sad hours; to whom therefore doth her Picture more of right belong, than unto yourself? It might indeed have deserved a better hand, but as it is, I dare say your Ladyship will see many a line in her countenance, which you will remember and say, Sic vultus, sic illa manus, sic ora ferebat, that it is exceeding like your Ladyship's noble Sister. If your Ladyship asketh why it cometh so late after her Funerals, I must answer, Madam, that your Honour is not altogether ignorant what hath happened to me since that time; notwithstanding which, the Copy of these sheets were in the Stationer's hands more than two years since, and unhappily (through his slowness) perished in your dreadful Burning: since which I have indeed had time enough to have revived them, but have been distracted with so much business of other natures, as before this time I have not been able to finish what long since I intended, and had begun. They now come forth not in so good a dress as I could wish, but as imperfectly as works use to do, finished in so many parts as I have been enforced to finish them in, and by.  
Such as they are, I most humbly offer them to your Honour, as a small oblation to the memory of her to whom your Ladyship knows I owed much more; and as a poor acknowledgement of the many obligations which it hath pleased your Ladyship to lay upon me, who have no way, but such as this; and my fervent prayers to approve myself  
Your Honour's most humbly obliged Servant, J. C.   

To the MEMORY OF THE RIGHT HONOURABLE, THE Lady FRANCES HOBART, late of Norwich.  

YOu who think Honours dispensations be  
From the severer acts of Piety,  
Who judge yourselves too great for to be good,  
And that Religion would but slain your blood:  
That Kneeling wears out  too fast, and Prayer  
Is but fanatics beating of the Air:  
Who at a Sermon, think an hour, an age;  
And five hours, but a moment on a Stage;  
To whom to live is nothing, but to cat,  
And drink, and sleep, and dress, and play, and prate,  
And make some visits, that your friends may see  
What fine, gay nothings of mankind you be,  
Whose sensual lives might justly raise disputes,  
Whether your souls be Rationals, or Brutes:  
Turn here your wanton eyes, here you may spy  
A true Exemplar of Nobility;  
One, who judged to be eminently good;  
The best improvement of her noble blood,  
Who sacrificed th' advantage of her birth,  
And whatsoever else she had from earth,  
To credit ways of Piety, and show  
The world, that Godliness is not below  
The highest mortal; who with you could glory  
Of all those things, which serve to fill your story.  
Birth, Breeding, Beauty, Riches, Honours, she  
Knew what there was of true felicity  
In these. The strains of courtesy and wit,  
What Courtship several qualities would fit  
She knew, how to receive a Compliment,  
And to return it with a Grace, when lent;  
And one thing more she knew, which was, to call  
These Trifling Vanities, and slight them all.  
To her to live, was to Read, Hear and Pray;  
Her life was but one constant Sabbath day.  
She sometime went abroad ('tis true) but trod 
Act. 10. 38.   
Her Saviour's path, she went, but doing good.  
Had she been Catholic in the Romish sense,  
What stock their thrifty Church had raised hence  
For poorer Madams! Oh! how many pair  
Would she alone have watched for unto prayer?  
How many might have sat at Cards, and sent  
Their Beads to her, to drop for them? or spent  
Their time at Plays, and charged her with their share  
Of close Devotions? she had had to spare.   

She of Moguntia, whom the Priest espied 
V Gaz●● pia bilaria Lond. 1657. p. 67. Ex Coesar● l. 5. cap. 5.   
With troops of Devils, riding all astride,  
On her long train, to Church (they from her glass  
Came with her something tardy unto Mass;  
Mean while, where were the Exorcists to endure  
Upon the holy ground fiends so impure?)  
Had notwithstanding scaped the purging fire,  
If this rare Lady had been of their Choir;  
Her early presence, and her Zeal (no doubt)  
Had cleared the hallowed soil, scared spirits out.  
The Holy-water had been spared, her eyes  
Had dropped the lazy Lady's Sacrifice.   

Fond Catholics! charge us no more that we  
Advancing Faith, teach good works needless be.  
This Protestant outdid you every one.  
And yet looked to be saved by Faith alone.  
Love to yourselves is what makes you so free,  
And by your works you think to satisfy.  
Her good deeds were no pevance; yet their store  
Was every whit as great, if not much more  
Than yours, which are designed in Commutation  
For Purgatorial pa●ns, or expiation  
Of some fla●gtious crimes. Her purer love  
To Christ, constrained her noble soul above  
Your Lott'ry deeds, you'd ne'er your pence throw down,  
Did not you vainly hope to draw a Crown.  
You put your Alms to interest, for gain,  
She lent, she gave, and looked for naught again.  
You in Devotions who were wont to go  
To Walsingham, hence forward, learn to know  
The way to Chapplefield, there you may see  
The place where once this Saint abode, where she  
So long wrought Miracles of Love: Far more  
Than your dull College, that was there before.  
Thence weeping pass to Blicklin vault, and there  
Pay your Devotions to her Sepulchre:  
When this is done, go you and do likewise  
Acknowledge Christ the only Sacrifice  
For Sin. Take Heaven upon the gift of Grace,  
Then work as she. Thus you may see the place  
Where she abides, and a Saint Frances find  
(Can you believe't?) that was not of your mind.    

ERRATA.  
PAge 3. line 10. read feeble Dove, p. 5. l. penult. r. Dinah, p. 6. l. 9 r. she, p. 19 l. 12. deal ordinarily, p. 24. l. 1. r. from spending, p. 43. l. 13. r. Jedid●ah, p. 46. l. 20. r. their, p. 54. l. 3. r. account of, p. 58. l. 30. r. Jael, p. 59 l. ult. r. lazy, p. 64. l. 16. r. excel, p. 76. l. 28. r. because, p. 77. l. 1. r. these are, p. 80. l. penult. r. on, p. 86. l. 13. r. peruse Justinians, etc. p. 101. l. 8. r. the loss, p. 103. l. ult. r. all the, p. 110. l. 22. r. Paul, p. 121. l. 17. r. in the Land, p. 122. l. 3. r. demission, p. 153. l. 12. r. & custos.  
In the second Part.  
In the Epist. Ded. p. 3. l. 13. r. Navis, p. 6. r. approve himself, p. 178. l. 22. r. a, p. 183. l. 8. r. Root, p. 187. l. 3. the verse misquoted, 30, for 39 p. 195. l. 16. r. in, p. 199. l. 22. r. the, p. 201. l. 32. r. eternal, p. 208. l. 17. r. An hungering after, p. 210. l. 2. a comma at doubting, p. 212. marg. r. Cant. 8. 5. p. 217. l. penult. r. hath done. p. 222. l. 18. r. in, p. 232. l. 4. blot out do, p. 240. l. 9 r. to, p. 240. l. 21. r. face.   

TO THE Honourable Memory OF THE Lady FRANCES HOBART, late of Chapplefield in Norwich.  

Nature's Endymion, whose Lyntean eye  
Did's Mistress secret Cabinet descry,  
Who plants described from Leb'nons' Cedar tall,  
Unto the creeping Hyssop on the wall;  
Who (seeing Knowledge puffeth up) might vaunt  
His held in cap●te, by special grant  
From the Lord Paramount, who, virtue, vice,  
Nature and Art, what not? did enterprise;  
Remits the search t' a more sagacious mind,  
Saying, A virtuous woman who can find?  
One of a thousand men, no female mate,  
Sure God d●d Male and Female, good create.  
And though the strong man armed first attaque●  
The weaker Sex, and her his Engine makes;  
Yet God (to countermine) makes her also  
The Magazine of Arms, and Champion too;  
An Achillean Spear, to wound and heal;  
Right Weapon-Salve, cause both of woe and weal:  
And now (through grace) goodness in man and woman,  
Without exception, doth enter common.  
Virtue is not monopolised, but mean  
Nor's Phoenix masculine but Epicene.  
Here was a Virtuous Woman: Solomon  
Might here have had for his Deucalion  
A Pyrrha; one, where each becoming grace  
Ambitious of an advantageous place  
To show itself, agreed in one Tense  
To make themselves a noble residence.  
Here you might see greatness and courtesy  
In-laid, and counterpointed equally.  
There's Modesty like to the Morning Rose,  
Which Phoebus tiring, doth but half disclose;  
'Bove them with eyes lift up, and bended knee,  
Is Closet-piety; This you may not see.  
That's Charity on her attendant stands  
With cheerful aspect, free, and open hands.  
She in th' old dress, which there you standing see  
Waiting on her, is Madam Constancy.  
And that below which hangeth down the crest  
Humility, which graceth all the rest.  
If Virtue need an adventitious praise,  
Beauty and Honour here, did lend its bays.  
Heroic Virtue from prolific womb  
Of Noble blood, by th' holy Spirit doth come.  
If Rarity Encomiums may indite,  
O'th' better side she was an Heteroclite.  
Not many Noble called chosen one's:  
All goods are rare, Pearls are called Unions.  
Goodness impaled with greatness, is indeed  
A Noble Vine, and wholly a right seed.  
How! O Vinedressers! for the Vine laid waste,  
Whose shadow was so sweet, whose fruit did taste  
So gratefully: 'Tis cut up branch and root,  
Nor slip, nor cion left again to sprout.  
The comfort's this, she is no withered gourd,  
A Tree of Righteousness, Plant of the Lord,  
By him transplanted; she more fruit shall yield  
In the Elysian, than in Chapplefield.    

To the Illustrious Memory OF THE RIGHT HONOURABLE, THE Lady FRANCES HOBART, late of Capplefield in Norwich.  

OH! for a Sea of tears, for tears of blood!  
Oh! for an hundred eyes to weep a flood  
Of waters, waters far more sharp than brine  
With perfect grief, fit victim for this shrine.  
A Song's desired, my poor Muse complied,  
But ere she sang it out, she burst and died.  
Grief set the Cliff so high, sorrow so racked  
Her tender heartstrings, that when touched, they cracked:  
She yet is loath to yield, she hopes to groan  
A shattered verse or two o'er such a stone.  
Ah! for one doleful shrick to rend the Sky,  
Then would she on this grave lie down and die:  
But dying, leave some Legacies to give  
To any who have yet an heart to live.  
A broken heart, within which riven frame, 
I●pr●mis.   
In every chink, this Noble Lady's Name.  
A face gutt'red with tears, a panting breast, 
Item.   
Which when the tongue gives in, may sigh the rest:  
And when the fancy fails, a bleeding eye, 
Item.   
To weep a more Pathetic Elegy.  
These her neglected Arms she gave to me,  
That I with them might hug this Prodigy  
Of Virtue, which in a fast Gordian knot  
I'll tie, and with her relics let them rot.  
Here lies extinguished a fallen Star,  
Which fixed in th' spangled frame, would very far  
Outshine those lesser lights, whose beaming would  
Darken the Sun, and turn the Moon to blood.  
How had the Pilgrims flocked about her Tomb,  
Had there been ever such a Saint at Rome.  
Add but her merits to that Church's store,  
And they might sin whole Ages on her score.  
Ah Lord! what thing is this the world calls man!  
Whom some few inches of a grave can span,  
Though ne'er so swelled with honour, ne'er so vast,  
That Kingdoms cannot hold, yet found at last,  
Though now more room, more earth, more worlds they crave,  
Cooped up within the confines of a grave.  
How did this stately Cedar lately ' expaned  
Her high and lovely top, with which she fanned  
The Air, and from it gave a lovely shade,  
Refreshing such as the world weary made.  
Alas! she's fallen, and in a Vault is sunk,  
All we can say, 's Here lies a goodly Trunk,  
Which in a moment, by a sudden turn  
Is ashes made, and fitted for an Urn;  
An Urn on which the Mourner only must  
Grave this, Here lieth Honourable Dust.  
With this great Lady's, see another Hearse,  
O'er which my breathless Muse can't sing 2 verse.  
'Tis needless; why? they were in Virtue, blood,  
Honour and Piety, what e'er is good,  
And to be praised both, the very same,  
Repeat what's said, change but the christian name:  
'Tis true of both; and thus indeed they were  
Two Noble Sisters, A thrice Noble Pa●r.    

A short Account Of the Holy Life and Death Of the Right Honourable, The Lady Frances Hobart, the Relict of Sir John Hobart, late of Blicklin in the County of Norfolk, BARONET.  
SAint John heard a voice from Heaven, 
Rev. 14. 13.  saying write; to which when he replied, What shall I write? the answer was, Blessed are the dead which die in the Lord, from henceforth, yea saith the Spirit that they may rest from their labours, and their works do follow them. A phrase which implies not any motion of works, but rather the promotion of the person that hath wrought, and remuneration for his or her work. This reward they have partly in Heaven, where Christ rewards his Saints though not for the merit of their works, yet according to them, Rev. 22. 12. both for nature and degree, and they partly have it upon the 
Rev. 22. 12.  Earth, whiles the name of the wicked ●otts; their memory is blessed, and wherever the Gospel is preached, what they have done is told in remembrance of them. The Widows, while they wept for Dorcas, shown the Coats and Garments 
Acts 9 39  she had made. Solomon commands that the Virtuous Woman should have the fruit of her hands, and that her own works should praise her in the Gates. This is my present task, and the last office I have to perform, to that great and noble person, whose death hath turned us into an house of mourning.  
I shall begin with her cradle, and consider her in the threefold period of her life, while a Virgin, a Wife, and a Widow: but I shall lightly pass over the two former, knowing nothing but what I gathered from her Ladyships various, occasional discourses during the eighteen last years of her life, in which, I had the honour of a daily converse with her Ladyship, as to which I had the advantage of a stricter observation.  
This noble Lady was born in London in the year 1603. being the eldest of eight daughters who all lived to marriageable years, with which it pleased God to bless the Right Honourable, John, (late) Earl of Bridgewater, Viscount Brack●●y, and Lord Elsmore, Lord Precedent of Wales. By his noble Lady the Lady Frances daughter to the Right Honourable Ferdinando Earl of Derby.  
Of this twice noble stock, this Excellent Lady was the First-fruit, a circumstance possibly not inconsiderable, for gaining credit to the following relation of her virtuous life: there being something of that in Horace true,  
Forts creantur fortibus, & bonis  
Est in Juvencis, est in Equis, patrum  
Virtus, nec imbellem feroces  
Progenerant Aquilae columbam.  
Doctrina sed vim promovet infitam.  
Rectique cultus, pectora roborant.  
Such as the Parents, such the children be,  
The breed of Horses, and Neat beasts we see.  
In Spirit, like their dams and Sires prove,  
Fierce Eagles bring not forth a Sable Dove.  
— etc.  
It holds not indeed as to infused habits; Justus non gignit justum, sed gignit hominem, (said Augustine) but as to Moral habits which have their seeds and rudiments in nature, there's much in it. Splendid and noble actions, are much advantaged by this foundation, though education raiseth the building, and Grace at last layeth the Cornerstone, perfecting what thus is begun in nature, and improved by instruction and education.  
This Noble Lady had no sooner passed the hands of her Nurse, and began to use her tongue, but she was in her Father's house betrusted to the tuition of a French Gentlewoman (whom I have often heard her mention with a great deal of honour) from her she learned to speak the French tongue, before she could distinctly speak English; a faculty which she retained to her dying day: And having her Organs of speech so early form to it, she so naturally accented it, that Natives of that Country would hardly believe her born in England.  
The years of her Nonage were spent in learning things proper for that Age, and which might accomplish her for that noble station which she was ere long to take up in the World. Now she learned to handle her Lute, to sing, dance, etc. things in her maturer Age of which she made little or no use, and far less reckoning; but they fitted her for the Court, which she was to be acquainted with, before she could be dismissed into the Ceuntry: Now she learned to read, to write, and cast account nimbly and exactly, and to use her Needle, and order the affairs of an household, things which were afterwards to her and her dear husband also of extraordinary advantage. Now partly by the diligence of her Governess, partly by the Care of one Mr. Moor (her Father's Chaplain) partly by the superintendent care of my Lord her Father, she was fully instructed in the principles of Religion. As to which I have often heard her with honour mention her Governess, and her Noble Father. Her father for seasoning her against Arminian Principles, and once suspending her from the Sacrament upon his re-examination of her, after that his Chaplain had passed an hasty approbation of her. Her Governess, for the good stories she would tell her, the good counsel she would give her, and her care of her information as to Religion: She would always say, that she learned of her to be a Calvinist in point of Doctrine, and a Presbyterian as to Discipline, for it seemeth she was both, flying her own Country for her Religion, or at least the Daughter of Parents who upon the massacre so fled (for truly I do not well remember every particular in her Ladyship's relations though I often heard them.) I have often heard her discourse with a grateful remembrance how exactly the hours of her days were distributed to these several kinds of instruction: So as no time was left her, unless a little proportion for exercise; and what was assigned for her more private devotions (as to which her Governess was her most faithful monitor) or for the more public Religious Duties of the Family, her presence at which was as diligently required by my Lord her father.  
The Evangelist recordeth concerning our 
Luk. 2. 15.  Saviour, That he went down to Nazareth and dwelled with his Parents, and was subject to them. Indeed subjection to Parents, is the greatest virtue can adorn so tender an age; the want of this in our Children, is often caused by ourselves, God ordinarily securing the Parental Authority, till themselves prostitute it. This Rare Lady was bred up in this subjection: I have heard her say that till she was married she never more than once sat down in the presence of her Lady-mother: never was allowed to stay in a room with her when she received the visits of other Ladies, etc. these and many other things of like severity I remember I have had in discourse from her which now have slipped my memory. She did not take a liberty like Denial to go see the Daughters of the Land at her own pleasure. Her mother was like the cloud unto her, when she moved to Court the Daughter moved also, when she sat at home the daughter moved not at all. I have often heard her mention it to the great honour of her Mother, That she would require her constant attendance upon herself; both going to the Court, and returning from it; and she was to her mother as the Centurion's servant unto him. If they said unto her Go she went, if they said Come, she came, if Do this, she did it. Having attained to riper years she frequently was at the Court of King James, and Queen Ann, and was in great favour with that Queen, and King Charles the first, than Prince of Wales. I do not remember any thing I have heard from her much momentous as to this part of her life, unless frequent sad reflections upon herself, for mispending part of many Lords days, in masks, and other Court pastimes, according to the fashion of others in her circumstances. This she would often mention with bitterness, and honourably mention and prefer before herself one of her Noble Sisters, who in her youth had a just sense of that error, and courage enough to resist the temptations to it. It was the only thing in which I ever heard her repent her obedience to, and attendance upon her Mother, whom yet she thought exceeding pious, and paid always a just honour to her mention and memory; which reverence she had also for her Noble Father. I remember the Passion she fell into when she heard of his death (though I communicated it to her with as much advantage as I could to hinder sudden passions) which made me as the Jews cry out, Behold, how she loved him! The sequel of this discourse will evidence that it is not through want of more momentous matter, that I instance in these things of more minute consideration: But I have the rather mentioned them, to let my Readers see, how far we are degenerated from the ancient culture of youth, and that orderly Discipline, under which those male and female Worthies were educated, who have done famously in our Ephrata, and what probably is one great cause of that impudent licentiousness which dishonoureth the present generation.  
The Generous Soul of this excellent Lady was ordained to higher things than Balls, and Masques, and Visits. It now grew time for a Plant bred under so rare a cultivation, to be removed into another place, That her God might have the glory, and her generation the fruit of such an education. Her native beauty, and the rare parts she began to discover, made many noble persons desire her in marriage, but to show how early she was mortified to the vanities of youth, with the approbation of her Parents, she at last chose a Widower for her first, and only husband: Sir John Hobart of Blicklin in the County of Norfolk, Baronet; he was the eldest Son of Sir Henry Hobart at that time Lord Chief Justice, and Chancellor to the Prince. A Person indeed (as to title) in the lowest order of the Nobility, but one whose Estate bore a full proportion to his quality, and whose noble spirit, and temper far better suited this excellent Lady than a greater title with another temper and spirit would have done. She was married to this worthy person in the year.  
In her Conjugal Relation she was now more perspicuous, she was now planted upon an hill, where those rare seeds which had been sown in her ingenuous Soul during her Nonage began to spring up, and bring forth abundant fruit, in that triple capacity to which this relation (in some little succession) entitled her, that (I mean) of 1. a Wife to a worthy Husband. 2. A Parent to Children, and 3. a Governess to a numerous Family of Servants.  
The Philosopher having rationally evinced the difference of virtues, with relation to their subjects, and shown some more proper to those that Govern, and others to such as are governed; for the Virtues of a good Wife reckons up, Chastity, Prudent ordering of the affairs of the household within doors. Reverence to her Husband's person, seen in a respective behaviour to him, a concealing his weaknesses, and obedience to his commands. Together with a just sympathy, and patiented sharing with him the vicissitude of Providences under which he is exercised. All which (being in themselves but moral virtues dictated by the light of Nature) God in holy Writ, by several Precepts, and recommendations in the allowed examples of his Saints (there canonised) hath made the religious duties of the Christian Wife, in obedience to his superior commands, and under the encouragement of many great, and precious promises, for the glorifying of his holy Name who first instituted this relation (and therefore to him of right it belonged to give laws to it) who also in his Word hath superadded another duty of a good Wife, not understood by the Philosopher, (viz.) a due regard to the salvation of the Soul of her Husband, 1 Cor. 7. 16. What knowest thou O Wife, whether thou shalt save thy husband?  
For the first of these, this excellent Lady rated herself by Julius Caesar's reckoning, not judging it enough for her to be thus virtuous, unless she also lived above the suspicion of the contrary. To let us know that she had not forgot the Law of her Mother, she would often mention a saying of hers: That temptations to the Violation of the honour of Ladies in this particular, originally proceeded from some too light and familiar carriage first in themselves; and that wanton was suffered to come too near who came to be denied. Her constant behaviour therefore was tempered with that affability, and gravity which in conjunction best became a person of her Ladyship's honour. And that she might show the Church of Rome a Protestant Lady possessed of that threefold chastity which they make so meritorious, as she had managed her state of Virginity (and that upon the most public Theatre in our English World) so as she would often bless God who had taught her so to behave herself that none ever durst offer any rudeness to her, and her conjugal relation, without the least stain upon her honour: So having lost the man of her bosom, and again reduced to a single condition, she grew to be something superstitious in this thing, not only resolving (through God's assistance) to go to her Grave having been only the Wife of one Husband; but almost looking upon it as a piece of her duty, and often reckoning it a piece of the honour of her father's house, that none of her Noble Sisters (left Widows) had married a second time.  
The Philosopher allots to the virtuous wife, the governance of the house within doors, and a wiser than he had before in the description of his Virtuous Woman told us, That she 
Prov. 31. 27. 11.  looketh well to the affairs of her household, and the heart of her husband trusteth in her: She was not indeed under such circumstances, as she needed to lay her hands to the spindle, or to hold the distaff (yet that was often her divertisement) but it might truly be said of her, that she looked well to the affairs of her house, and that the heart of her Husband trusted in her. And that not only as to the affairs of her House within, in respect of which she was so vigilant as (during the time that I waited on her) it was no easy thing for any servant to impose upon her) but also to those which were more , and ordinarily no women's employment. Perceiving her dear Husband, engaged in a great debt, she undertook the management of his whole estate, and auditing all his accounts, and that to so good a purpose, that in a few years, she had shortened his debt Six thousand pounds.  
The Apostle treating of the duties of the Wife, saith, Eph. 5. 31. Let the Wife see she reverence her husband, and St. Peter observeth that Sarah did so, and attested it by calling him Lord, which yet had not been much significant if it had not been conjoined, with a prudent concealing infirmities, and a due Obedience to his just commands. This Noble Lady did not only so in words, but really testify the honour and reverence she bore unto her head. Her prudent concealing infirmities was obvious to all (though no proper matter for this discourse). Her Obedience to her Husband's commands was so absolute as if she had learned of Aristotle, that the Commands of the husband are 
Arist. Oeconom. lib. 2.  a law, by God imposed on the Wife by matrimonial conjunction. She had indeed learned of a better Tutor, Eph. 4. 22. Wives submit yourselves to your own husbands as unto the Lord, for the husband is the head of the Wife, even as Christ is the head of the Church.  
But (above all) most remarkable was this incomparable Ladies Christian patiented sympathy with her dear husband, in those bodily afflictions with which it pleased God to exercise 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  him, exemplifying that of Demosthenes, how valuable to an husband on a sick bed a good Wife is. It pleased God to exercise him with successive afflictions, though in different degrees even from her first Espousals to him and to allot him this Noble Lady, as much for a Nurse as for a Wife. Her care for him, and tenderness of him was beyond expression, of which I was an ocular witness for the seven or eight last months of his life, when his distempers grew heaviest upon him. In the day time she confined herself to his Chamber, seldom leaving him for an hour, unless to wait upon public Ordinances, or to take her daily bread, or perform her secret Devotions. In the night she watched with him to such a strange excess, as all about her wondered her thin body could bear, seldom laying herself down to take any rest till two or three of the Clock in the morning, and then upon an ordinary Couch in his Chamber, where she might hear every groan, and be at hand to every need. Thus she approved herself a Virtuous Wife according to the rules of Philosophy, with this difference, that she did all this, from a more noble Principle, in a more excellent Manner, and to a more noble End. But this was not all, she was as much a meet help for him as to the things of Eternity, and the salvation of his soul, as in the things which concerned this life.  
The familiar Compellation which her Noble husband (generally) used to her was, My dear Saint, and this (not without a just cause) from the experience he had had of her as to spiritual things. When thou art converted (saith our Saviour) strengthen thy Brethren. No sooner had God wrought a change in the heart of this Noble Lady, but her great solicitude was for the husband of her bosom, that sin might not rest upon him. When Christ had called Philip, Joh. 1. 45. Philip findeth Nathaniel, and saith unto him, we have found him of whom Moses in the Law, and the Prophets did write, Jesus of Nazareth. This Lady rightly apprehended that this spiritual charity ought to begin at home. By her prudent monitions, and passionate entreaties her husband was won from what had been the vanities of his youth.  
To abhor the things wherein he had formerly delighted, to inquire after, choose, be acquainted with, and to delight in those good ways of God, with which formerly he had no acquaintance, and against which (for want of a due knowledge of them) he had formerly taken up a prejudice. He was naturally inclined to some excess in passion, and in the vanity of his youth had contracted an habit of swearing, of the evil of which being convinced, he found it yet difficult wholly to leave it, and as a means in order to it enjoined his Lady, privily to pinch his Arm, when she heard any Oath slip from him, to which reproof he would ordinarily with a great deal of kindness reply, I thank thee my dear Saint; and by this means was at length able wholly to abstain from that vice, and to fear an Oath, unweariedly to desire, and to be present at private Fasts, and other Religious duties, severely to reprove others (especially his servants) and admonish his friends of those errors which had formerly been too much his own pleasure and delight. In short, by the blessing of God upon the public Ministry of the Word, upon which he now diligently attended, and the more private means of this Excellent Lady. This worthy person before he died, was brought to such a good hope, through grace, for several months, without perturbations, to look upon death every day making its nearer approaches to him, and at last, not without testimony of a true hope in God, quietly to commit his Soul into the hands of his blessed Redeemer. A person who did remarkably serve his generation, and doubtless he had been an eminent instrument, if it had pleased God to have granted him a longer life, being one who might err, through prejudice, or misapprehension, but of that nobleness of temper, height of courage and spirit, that he never valued cost, nor wanted an heart to go through with any thing of the goodness and justice of which he was once convinced, and to whom (excepting Academical, learning, which his younger years were not patiented of) nothing was wanting which could constitute, adorn, and accomplish a brave and ga●ant man.  
But I am digressed, and must return; we have hitherto only viewed this noble Lady in her Conjugal capacity, as she stood concerned in her husband. We must now view her in her Parental relation, (for God had not given her a barren womb, nor dry breasts, though indeed for the further trial of her faith and patience, he made her ordinarily to bring forth to the grave● ●he was the Mother of Nine Children, of which only one (that a daughter) lived to marriageable years, the rest died all either in their infancy, or before they had arrived to their years of Puberty. The young Lady (who was the only Coal God had left her alive) was afterwards married to an Honourable and worthy person, Sir John Hobart Baronet, the heir of her Father's honour and Family, by whom it pleased God after some years to give her a Son, after which this young and noble Lady did not long survive, being immaturely taken away by the Smallpox, many years before the death of our Noble Lady; nor did her only Child long survive its mother, so that she lived to see her wise God stripping her of every branch that had sprung out of her root, to let her know he had a better name for her than that of Sons and Daughters.  
Concerning her deportment to her other Children (whiles she enjoyed them) I can say nothing, having not had the advantage of knowing her till some years had passed after God had deprived her of them: Only may rationally presume it not unlike to what she shown to the only survivor. For her I could say much, if while she had a being with us, by her pious disposition, affable and ingenuous temper, and most virtuous conversation, in short, by whatsoever accomplishments, could perfect and adorn a young and Virtuous Lady, she had not both approved herself to all to whom she was known, and also commended her betwixt whose knees she was educated to such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of feminine perfection. The instruction of her Father (which she heard) and the Law of her Mother, which she did not forsake, proved an Ornament of grace unto her head, and as chains of Gold, and Orient Pearls about her neck. And indeed, as there was nothing wanting in nature to accomplish that young and excellent Lady; so her virtuous Mother had resolved that nothing should be wanting which either her own care, or the Art of others could help her to. Nor did this Rare Lady, show more of a Mother to her while she lived; than of a Christian Mother, when it pleased God to extinguish this light of her eyes, and quench this only coal which he had left her; taking her death with that due sense, which became so tender, and indulgent a mother; and yet with that patience and fortitude, which became on't only her rational soul, who considered she had brought forth a mortal Daughter, but also a submissive Christian; who had learned not to repine against Heaven, but in a great measure to melt down her own, into the divine will.  
If we once more turn, and consider this Noble person in the relation of a Mistress to a numerous family of Servants, we shall find her there conversant with the same honour which discovered itself in all her other capacities. Though Aristotle was a stranger to her, yet she had learned this rule. So to behave herself, towards her Servants, as that her carriage would neither allow them to be proud or malapert; nor yet did discourage them into any baseness of spirit. After that the choice of her servants came entirely to herself, her great care in the first place was to procure persons fearing God, to be nigh unto her. The number of these being few in this great licentiousness of Youth, she preferred virtuous and sober persons, she might indeed (as to such) be once and again deceived, but none ever abode in her house, when she had once discovered them to be Drunkards,  persons, Profane, Swearers or Cursers, Enemies to Religion and Godliness, or any other way scandalous: and her eye was so much about her house, her care so much for the discipline of it, as it was not easy for any such person to be long concealed, but he was discerned either by her Ladyships own eye, or by her Steward's.  
She always gave noble messes of meat to her servants, and portions to her maidens; and she also took more than ordinary care for the better Concerns of their immortal Souls. In short, there is none ever served her who will not praise her in the gates; none who ever waited upon her but will rise up and call her blessed.  
3. But my Pen hasteneth to the consideration of this Honourable person in the third, and last period of her life; when she was again reduced to a single state: In this she was indeed best known unto me, having had the happiness to wait upon her during this whole time, and for some little time before (about seven or eight months) from whence I shall begin my story. It was in September 1646. that I was invited by Sir John Hobart (at that time alive) to take my Chamber in his house, (whiles I discharged my Ministerial Office in the City); and to take some oversight of his Family as to the things of God. Sir John himself having lately been valetudinarious, and the Family without any spiritual guide, I found it in some disorder, and the several persons in it (my Lady's Daughter only excepted) being persons grown in years, I apprehended it no easy thing to reduce it to a due Religious Order, and Discipline. My design was (it being a Family of much leisure) to bring it up to a Course of Prayer (in conformity to David's Copy, Morning and Evening and at Noontime; Reading some portion of Scripture twice each day, and expounding it, as my leisure would allow me) Catechising once every week, a stricter observation of the Lords days, and Repetitions of Sermons, both on that, and other days, when we had attended upon the public Ordinances. I did not do this, as thinking it what God requireth of all Families, but in regard, I thought God expected more of us to whom he had given more leisure from distracting occasions of the World: Partly, in regard my hands at that time were not so full of more public employment, but I could attend this more than ordinary service in the Family; and indeed, because I thought I saw the Family so much behind hand as to spiritual knowledge, as ordinary performances in a short time were not like to reach the end which I aimed at.  
As to the generality of the Servants, I feared this might prove like the putting of New Wine into old Bottles, and be judged a yoke they were not able to bear. I therefore first communicated my thoughts to my Lady (Sir John hobart's sickly state not allowing much liberty of discourse at that time). Her Ladyship cheerfully approving my thoughts, propounded them to her husband, who with great expressions of thankfulness, testified his approbation to me, and commanded his Servants diligently to attend the duties; and himself, when his distempers would permit him, was never absent ordinarily (for some time) at our Prayers. At Noon and Night he was with us. The Morning Service was by seven of the Clock, rarely after eight, from which her Ladyship, unless in a bed of sickness) in eighteen years I think was hardly twice absent, and was ordinarily with the first of the Family in the room where they were performed, before her sickliness brought them to her own Chamber.  
The business of Catechising was more difficult, yet made easy by these noble Parents, prevailing with their own Daughter, to go before the Family in a noble Example, which she continued until she had attained a competent knowledge in the most necessary Principles of Religion. From the time I first came into the Family, it pleased God to keep Sir John Hobart, in a dying condition (though he had some more lucid intervals than other:) within less than eight month's God removed him into a better life. It was his great satisfaction all along his sickness to see his dear Daughter, making such a proficiency in the knowledge of the things of God, and so willing to set an example to his Family; and he mentioned it as his dying comfort, that he had seen his Family before his death in a course of Reformation, which he doubted not but his Lady would bring to perfection.  
Now was this Excellent Lady brought to the third and last period of her life. Now she sat solitary as a Widow; mourning as a Turtle that had lost her Mate, and for a while not knowing how to receive comfort because He was not. Having recovered herself from her passion, and learned to hold her peace because this was the Lords doing, she made it her first request to me, that I would abide with her, and keep on the course of Religious duties in the Family, which I had began, proposing to me an high encouragement from an assurance that I should find her, proposing to herself the pattern of the man according to Gods own heart, Psal. 101. 1, 2, 6, 7. endeavouring to walk in her house with a perfect heart. That those who were of a froward spirit should departed from her: That her eyes should be upon the faithful in the land, they should serve her. That he who wrought deceit should not dwell in her house; he that told lies should not tarry in her sight. To which resolution she was afterwards very severe. The times began to be troublesome, through the distempers of the Army, and some fears began then to arise, that Ministers, who could not comply with the extravagancies of that time should not be suffered to enjoy their public liberty: Her Ladyship partly to obviate that Evil, partly to give herself advantage (however times fell) to do good to the Souls of many; at no small charge, converted some less useful lower rooms of her house into a Chapel which was conveniently capacious of more than 200 persons. Here she obliged me at first to preach a Lecture every week, and to repeat one or both of my Sermons every Lord's Day at night, after the more public Sermons were finished in the Town, which for 16 years was continued to a very full Auditory, and to the great advantage of many younger persons, and of those who had not such advantages as they desired in their own houses, for hearing again what they had been hearing in the day time. A work of piety the more remarkable for this, her Ladyship's Chapel lying in the way to that field where the younger persons were formerly wont to profane the latter part of the Lords day, by idle walks, discourses and Recreations, intercepted many of them, and proved a bait to allure them both (from the example of it) into a further reverence of the Sabbath; and (from the Doctrine they heard there) to bring them to a further acquaintance with God. After this she engaged me also to preach a Morning Sermon there on the Lords days (those monthly days only excepted when I was to administer the Communion of the Lords Supper more publicly). This course her Ladyship continued so long as I had a liberty to preach, or her Ladyship a liberty to hear. But, that I may speak more distinctly:  
The Christian Philosopher divideth all virtue into Piety, and Probity; which indeed is our Saviour's division of the whole Law into the two Precepts: Thou shalt love the Lord thy God with all thy heart; and Thou shalt love thy Neighbour as thyself. We must first consider her Ladyship's obedience to the first, and then to the second.  
1. Even from her Childhood some seeds of severer piety began to discover themselves in her. I have heard her mention the pleasure she then took in reading Mr. Dod's Exposition of the Commandments. Then (as I have heard her relate it) her pleasure was in those Ministers whose Doctrine was most lively, and whose lives were most pure and holy. But herself would constantly own the fixed change of her heart to have been wrought by God under the Ministry of that eminent Servant of God, Mr. John Carter, late Minister of St. Peter's Mancraft in Norwich, of whom she was a constant Hearer. Her pious Soul having thus been kindled with an holy fire, quickly flamed in a Gospel conversation, her light shining out so before others, that they saw her good works, and glorified her Father which was in Heaven: And I doubt not but many in the view of them, glorified God in the day of their Visitation. I know not whether (in the memory of any) the City of Norwich was blessed with any person of her quality, who in any proportion to her, encouraged the ways of God with her Purse, and recommended them by her unparallelled example. Let us take the due proportion of a Christian single-woman from the great Apostle of the Gentiles, and compare her with his Rule. He speaking, 1 Cor. 7. 34. of married and unmarried Christian women, saith, The unmarried 
1 Cor. 7. 34.  woman careth for the things of the Lord, that she may be holy both in body and spirit, but she that is married, careth for the things of the world, that she may please her husband. And the same Apostle giving us the description of a Widow indeed, deciphereth her thus: 1. Negatively, she is one that liveth not in pleasures, for (saith he) The woman that liveth in pleasure is 
1 Tim. 5. 5.  dead while she lives. 2. Positively he describes her thus, She trusteth in God, and continues in 
9  supplications night and day: and directing what Widow he would have dignified in the Church he saith, If she hath been the Wife of one husband, (by which I conceive he understands Chastity) if she be well reported of for good works, if she have brought up children, and lodged strangers, if she have washed the Saints feet, if she hath relieved the afflicted, and diligently followed every good work. We shall find this excellent Lady Saint Paul's qualified Widow.  
1. Negatively: She was none of those who lived in pleasure while she lived. Very far from spending her precious time in sleep, or banquets, at Balls or profane Plays, or insignificant Visits, or that spend their Estates in soft and gay Garments, or indulging their Palates, besides what time she necessarily spent in the services of her body, she spent all her hours, either in the more public or private exercises of Religion, or in such Visits where she might either do or receive good; if she made any other, they were her burden rather than pleasure, to repay the civilities of others, never being patiented of being outdone in Civilities. She seldom spent half an hour either in a Dinner or Supper, and both eaten and drank in so small proportions, that (not denying allowances for particular constitutions) she was a perfect demonstration, how little Nature would be content with: she was so far from taking pleasure in costly raiment, that for some years after the loss of her dear husband, she could not be persuaded to wear a silk Gown; and professed to do it, that she might have abundantly to relieve poor Christians in want: and when at any time, she saw an object of charity requiring a greater proportion than suited her present stock of money, she would yet do it, telling me, it was but wearing a Gown two or three months longer: For Music, Dance, Gamings, her serious mortified Soul was grown a perfect stranger to them.  
Until some few years before her death, when infirmities increasing upon her, suffered her not to do as formerly. This was the constant course of her life. She seldom was in her bed after Four of the Clock in the morning, (towards her latter end, her health enforced her to abide in it longer; yet to the last, Seven was her utmost hour): from the time she risen till Seven of the Clock, she spent her time in the private Devotions and retirements of her Closet; then she came out to the more public duties of the family, which she never miss, and seldom but was first in the room, in Prayer, Reading the Scriptures, Expounding, one or more of these Exercises (as opportunity served) and some discourses afterward she then usually spent more than an hour, the rest of her time till Noon was spent in her Chamber in dressing, or in her Closet, reading, looking over Accounts, etc. Sometimes for half an hour she walked. Then she came out again to Prayer in her Family, in which, and in Dinner, and following Discourses she usually spent two hours, and sometimes exercised herself for half an hour afterward. Her afternoon was spent in reading, or making Visits chief to such Christians, as she had an Interest in; or sometimes in spinning or sowing with her Maids. About Six she again came to her Family-duties: in which, at Supper, and discourses after it, she ordinarily spent three hours, and then withdrew to her Closet, for many years together there she abode reading and praying till Twelve or One of the Clock: till at last with no ordinary difficulty, she was persuaded by her learned Physician to abate an hour or two of that excess, for her health sake. Thus she lived a most mortified life to all the contents of this World, excepting only what arose from Communion with God, and his people; using as great severity to herself as those who judge such Castigations of their body the price of Heaven.  
2. The Positive part of St. Paul's description, in the first place respects Religion; so he describeth her to be one, 1. Trusting in God. 2. Continuing in supplications night and day. 3. Caring for the things of the Lord, that she might be holy in body, and mind, and spirit. The first is an internal, the second a more external Act of Religion. Trusting in God, as it speaketh our secret affiance in, and adherence to the promises for this life or that to come, is so secret an act of the soul, that ofttimes, the Soul that doth it, cannot discern the truth of its own act, much less can another discern it otherwise than from the effects. Some of those effects, which will come nearest the certain discovery of this habit, are, an unfeigned love to the Word and Ordinances of God; Freedom from distracting ears for to morrow; Love to God; Fear of offending him; Hope in his mercy, etc. How much this admirable Lady valued the Word and Ordinances of God, was conspicuous to all that knew her, most to us who had the advantage of more intimate communion with her: Besides that she was rarely to be found alone without her Bible before her, she had drawn up for herself a method for reading the Scripture (to which she was very strict) so as every year she read over the Psalms Twelve times, the New Testament thrice, and the other part of the Old Testament once. Besides this, that she might want no satisfaction to any doubt arising upon her reading the Scripture, she had furnished herself with a large Library of English Divines, which cost her not much less than 100 l. of which she made a daily use: She was (while in health) unweariable in her attendance upon Sermons, such especially where the Truths of God were opened most lively, and with least vanity, and in fullest evidence of Scripture; she ordinarily heard three or four Lecture Sermons in the week, and three on the Lords day, till her distempers so prevailed upon her, that she could not attend them without that heaviness which she was loath to discover, and which was her great affliction. This her love to the Word argued that she had chosen the Promises in it for her portion, and had cast her Soul upon them; how else were they so precious to her?  
She was indeed a Lady exercised with her doubts and fears, and love-jealousies; rather evidences for, than against this adherence to her dear Lord. I have seen her in great agonies and conflicts, and almost refusing to be satisfied, but could never find that they argued more, than an earnest thirsting after further evidences of divine love than it pleased God for some time to vouchsafe her. She was possessed indeed of a Noble Estate, and so had not that temptation as others to distrustful cares for the things of this life; yet so far as she could, she exercised this act of faith, never caring for to morrow, nor considering what it might bring forth: But freely spending her whole revenue in pious and charitable works (that of it I mean which she could spare from the frugal expenses of her household) professing she desired no more, than to make her accounts of Receipts and Disbursements even at the years end. Her love to God was beyond the love of Women, whether we view it in the more secret motions of her soul, or in more imperate acts: What sighs? what heart-breaking sadness, have I been a witness to from her, when she lay (at any time) under apprehensions of any degrees of divine desertions? or any suspicions of the truth of Grace in her own heart: What tears (in such dark hours) have I seen flow from her eyes in her Closet more privately? What groans have I heard from her, while we have been praying more publicly? On the other side, if at any time, she could have laid hold upon any good Word of God, if she had found any more freedom of spirit or heart, or felt what she judged an Efflux of divine love upon her Soul, What a cheerfulness did we all the day see in her countenance? what freedom did we discern in her converse? It was no hard matter for me from the observation of her converse and countenance in the daytime, to judge how it had sared with her Ladyship's spirit in her addresses to God that morning. Her dread of God was exceeding great. I have sometimes trembled to hear with what earnestness she would adjure me to be faithful to her in the business of her Soul, and not to suffer sin to rest upon her. Her fear indeed was for some time too too servile, favouring too much of the spirit of Bondage, but it was afterward, more constantly Filial, in all things discovered by a reverential sense of the great and glorious Majesty of God, and a fear of wilful sinning against him.  
Nor was this Excellent Lady's Religion such as to evince it to the World, she was put to flee to the plea of a good heart as a Sanctuary. Out of the abundance of Grace in her heart her mouth spoke, her whole outward man moved in a just conformity to her external profession: She was exemplarily diligent and devout in all Religious performances.  
Prayer was her great delight. To that form are the first spiritual words which the Child of God speaketh. The first account we have of Saint Paul after his conversion was, Behold he prayeth, and this seemeth to have been the first study of this Excellent Lady: In the external performance of which, she found some difficulty, to relieve herself in which, she had furnished her Closet with most valuable English books, which contained Forms of Prayer, upon several occasions; in none of which she could find a full satisfaction, but ever and anon she was still at a loss for words fitted to the altering complexion of her spirit. To help herself, she procured her Pastor to draw up several Forms fitted to the frame of her Soul, at several times: And in this work when I was come into her Family she often employed me, but still she remained dissatisfied, that she gave us so frequent troubles, and that after some years owning herself to be God's child, she should in any exigent be at a loss for words to take unto herself, and to say Abba Father. I humbly advised her to a praevious study of the more general matter, and method of Prayer, and of the Divine Promises, which are the sacred Obligations which Prayer puts in suit. As to the former, I drew up for her Ladyship a Scheme (which she kept hanging before her in her Closet to her dying day, describing to her the plainer and more ordinary method, and the more general matter of Prayer, and commended to her some Books which gave the fullest account of the Promises. After some small exercise of herself in both of them, she needed her Prayer-books and Forms no longer, but was able (as occasion ministered itself) to pour out her Soul to God according to her necessities, without any further Monitor than the Spirit of Supplications in conjunction with the pious workings of her own breast. And indeed after this she was no friend to Forms, she judged that they could never be used with that warmth of affection, which attends the words of a good Christian, form in his own heart: That whoso limited himself by them would never from his performance in duty understand any thing of the frame of his heart. And that no knowing person could have other need of them, than as a Supplement for his own laziness, neither studying the Scriptures nor his own Heart. Whatever be determined as to her judgement in the ease, her Ladyship for 15 or 16 years before her death would not allow herself the use of them. She prayed much in her Closet, Thrice each day in Communion with us in the Family.  
She was as diligent in hearing the Word, ordinarily hearing three Sermons on the Lord's Day, and more Lectures in the Weekday, till her increasing distempers (of late years) more indisposed her. Her Sabbath day service, and the hearing of one weekly Lecture which her Ladyship at her own charge erected and maintained, she continued while she was able to go down stairs, yea and after that in her Bedchamber to her dying-day.  
Once every month, she (in Communion with us) received the Lord's Supper, and that not without praevious preparation before she came, and most ardent devotion when she was present at that sacred Institution. Of her private Fast, and extraordinary times of Prayer, I shall say nothing, though in them she was not wanting.  
Her love to the Ministers and servants of God was beyond comparison; she had not only (like the Shunamite) prepared a Table, a Bed, and a Candlestick for the Servants of God who passed that way, but (like Lydia) she would adjure them (if they judged her faithful) to come to her house. To this purpose she had set apart one Chamber in her own house, to which she had given the name of The Minister's Chamber. She highly prized any laborious Godly Minister, and that for his works sake; and she had as little kindness for any who attended not their Work, or whose lives defamed their Doctrine, and Function, having nothing but the colour, and form of their Coat to make them known: she had indeed a peculiar kindness for some, but a great love for all, whom by any thing she could discern deriving from Christ, and dedicating their time and hearts to his service. So far as I could estimate it, she every year spent the fourth part of her Revenues upon good Ministers, and poor Christians. Her charitable acts were like that pious act of Araunah, of whom the Scripture saith, As a King he gave unto the King. What she did of this nature, she did nobly, and a very large heart and hand God had given her. How often hath she lodged strangers, relieved the afflicted, washed their wounds (instead of their feet) washing of which being not our guise? How diligently did she follow every good work? Her Coach was ordinarily seen waiting for her, at the doors of poor and mean persons, whiles others (like Michal) looked out at their wanton Windows, saw it, and mocked. It pleased her Ladyship when she came home to fancy what the wanton Gallants of the Town said, How glorious was the Lady Frances to day, spending her time in Visits to poor Knitters? She had an answer ready (with a small alteration) from the man according to Gods own heart, It was before the Lord, with such as he hath chosen to Eternal life, leaving Vain persons to perish in the recompense of their iniquity.  
While others were measuring the ground with their idle feet, she (upon her bended knees) was taking her turns with God, and taking the height of the third Heavens: While they were discoursing of the Mode, in this or the other habit, she was discoursing with poor Christians upon sick and Deathbeds, about the long white Robe of Christ's righteousness; the New Name, the white Stone, the Chains about the Saints necks; while they were laughing, and pleasantly busied at their Feasts, Balls, and Plays, she was in her Closet, mourning, and offering up to God the spiritual sacrifice of Prayers and Tears, both for herself and them. She was of our Divine Poet's mind, that Kneeling never spoiled Silk-stocking, nor Gown neither, and that Christian Cottages never dishonoured a more stately Coach. I have known some very mean Christians (but indeed of great grace, and great experience in the ways of God) from whom lying on their beds of afflictions, she would hardly be two days absent; nor did she judge any time too long to spend with them. She would often say to me, that she believed Love constrained equally (if not more) in spiritual Relations, than in those that were natural; and when in her dark hours, she sometimes ran the fate of other Christians, wanting such evidences of Grace, as she desired to have found, she would from this relieve herself, that if St. John's Argument were infallible, 1 Joh. 3. 14. We know that we have passed from death to life, because we love the Brethren, she yet had a ground of hope, for if her heart did not strangely deceive her, she loved them, and that because of their holiness, etc. nor was she any of those that said she had Faith or Love, and had no Works. None of those whom St. James reflects upon, Who if a Brother or Sister were naked, and destitute of daily food, would say to them, 
James 2. 15, 16.  Depart in peace, be you warmed, and be you filled, notwithstanding gave them not those things which were needful to the Body. Her love did not evaporate, and spend itself in an empty-handed Visit, or mere pitying of such as were in affliction, she many ways refreshed their bowels, if she found their bodily distempers difficult, she would ordinarily send her own learned Physician to them (who himself was a Luke too towards such as feared God) if she found them under spiritual trouble, she would direct me to them: She would put her own hands to their wounds, send them dishes from her own Table, when she had been with them at any time like the good Samaritane in the Gospel, when she came away she would take out money from her purse, and give to Nurses, saying to them, Take care of this person, and whatsoever you spend more, when I come again I will repay you. Herself denial in all acts of piety, and charity to the souls and bodies of others, was the just admiration of all sober persons in the place where God had fixed her, for which she was universally honoured, even by those who were of far different complexions from her.  
Nor was she at all morose in her converse. Her piety taught her civility, and affability, and a readiness to do good to all, though her delight (according to that of David) was in those 
Psal. 16. 3.  whom she apprehended dear unto God; and she was (according to the Apostles direction) most abundant in doing good to those of the 
Gal. 6. 10.  household of Faith. Though her Expenses were great and noble, yet those upon herself were mean and inconsiderable: She cared not to be known by so pitiful a badge of Honour as Costly Apparel, but was far more ambitious, of purchasing to herself an honourable report from good works, which yet she did not to be seen of men, and was careful as to the most of them, that they should neither be taken notice of in the doing, nor that any record should be left of them, her desire was to have praise not from Men but from God. Landes quia merebatur contempsit, & quia contempsit magis merebatur: So little did she affect applause, that drawing her last will (at least the Preface to it) with her own hand whiles I had the liberty of my public Ministry, she willing me to preach at her Funerals, added (as I remember these very words) And I desire him to forbear all commendations of me, a vile sinful Creature. Thus did this Noble Lady go in and out before us, commending the holy ways of God, not only to all in the house with her, but to all that dwelled round about her. Thus did she shine in her Horizon; she was not a reed shaken with the wind, not one carried about with every wind of Doctrine; she was not a person known by her clothing in soft and costly raiment (yet she had been no stranger to King's houses) she was a burning and a shining light, and for many years the people of God, in the City of Norwich, rejoiced in her light, to say nothing of more extraordinary advantages, they enjoyed at least three opportunities each week for hearing the Word of God at her Ladyship's charge. But she, according to the will of God had (with David) served her generation, and her time now was come when she must fall asleep.  
It must and may be owned (for she judged it no blot upon her honour) that she was a Nonconformist as to some Modes of Worship in present use; as well as to some Doctrines more now in credit than formerly: for the latter, she was beholden to her Noble Father, who (as it was said before) early prejudiced her against the Arminian principles, and for the former, she was wont to acknowledge it to those who had the charge of her tender years, who sowed those seeds, which afterwards brought forth this fruit, indeed nothing so prejudiced her against forms of Prayer, as her own experience of them. For the two or three last years of her life therefore, she restrained herself to those exercises of Religion, which were performed within her own walls, or in some other places not so public. As to which she yet enjoyed a great liberty, by reason of that honour which persons of all persuasions had for her. It was not the will of God she should long survive that liberty, which was so precious to her. The Lord's day next preceding the time when the Act restraining religious meetings took place, was (if I remember right) the last time she went down her stairs; I remember while I helped her in going up the stairs from her Chapel to her Chamber, that night she told me, The Act would do her no prejudice, for she should never go down more. This (as I remember) was about the latter end of June, or beginning of July, 1664. The Dropsy (her fatal disease) had three or four months before seized upon her, but death (by it) made such gradual approaches, that till that time she was able (without much disturbance) to walk up and down. That very night (as I remember) was the first time, that she complained of her legs failing her to that degree, yet was her life lengthened out till the latter end of November following: Indeed her whole life was a time of Afflictions, through the valetudinarious condition of her Noble Husband; the loss of Children, and her own subjection to distempers, through stubborn splenetic obstructions. Nor was she for some years before without some prospect of the death by which she should die, though it was a kind of death, which she above all others dreaded, and would often say concerning it, Father, if it be possible let that Cup pass from me.  
The time of her last sickness presented us with no great variety of temper in her as to her spiritual condition 〈…〉 kept on her course of Religious Duties in her House, and Chamber, as formerly. Her work was done both as to this, and as to another life, her House and her Soul was set in order, so as she had little to do, but to sit still, and wait for the salvation of God, all the remaining days of her appointed time till her great change came. I do not remember that during her long sickness, she more than twice discovered to me any conflicts in her Spirit, though I constantly attended upon her, and as constantly inquired upon the frame of her spirit. She had sown in tears before, and had now nothing to do but to reap in joy. Her death was a long time both by herself, and us foreseen in its causes, but as to the particular time we were a little surprised, when she thought the day of her change (in probability) at some distance, she lost her senses and speech, and after two or three days quietly fell asleep in the Evening upon the Lord's day, Nou. 27. 1664.  
Thus lived, thus died this twice noble, Excellent Lady about the 61 year of her Age. Possibly the Noblest Example of Piety, and truest Pattern of Honour, Liberality, Temperance, Humility and Courtesy, which it hath pleased God in this last Age to show upon the stage where he had fixed her.  
A Woman indeed not without her infirmities (to assert that, were to discharge her of her relation to Humane Nature) but as they were of no scandalous magnitude, and the products of Natural Temperature, not of Vicious Habits; so they were so much out-shined by her eminent Graces, and Virtues, as a curious eye would hardly take notice of them. In short, None ever lived more desired, nor died more universally lamented by all sober persons in that City, to which she related. She was buried in a Vault belonging to the Family of her Dear and Noble Husband at Blicklin in Norfolk, Decemb. 1. 1664. therein paying her deceased Husband a last Obedience, who (as I have often heard her pleasantly say) made it his first request to her upon her Marriage-day.   
PROV. 31. V 29, 30, 31. 
Many daughters have done virtuously, but thou hast excelled them all.  
Favour is deceitful, and beauty is vain; but a woman that feareth the Lord she shall be praised.  
Give her of the fruit of her hands, and let her own works praise her in the gates.  
OUT of the abundance of the heart (saith our Saviour) the mouth speaketh, which argues every man in the best capacity, to discourse upon such Subjects, which have had the latest, and fullest possession of his thoughts; you know (I suppose) what hath made the latest, and deepest impression on my thoughts, I think I may say upon yours also. I mean the severe dispensation of God to us all in taking from us (to use Solomon's expression) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A noble, virtuous woman. An elect Lady, to use the Apostles phrase, A great mother in our Israel. Upon whose separation from us, who is there amongst us, fearing the Lord, that is not crying out; Ah? my mother! my mother! The Chariots of Norwich and the horsemen thereof! I have therefore resolved to make an Excellent woman the subject of my discourse upon this occasion; you have had her pattern in that noble example, whom now the Providence of God hath taken from us; you have her description in the text; A woman fearing the Lord: while I am discoursing the Excellency of the woman in the text, both absolutely, as considered in herself, and comparatively as weighed with others in the balances of Religion, and Reason: I shall satisfy myself that as to our deceased friend, I shall fulfil the will of God in the close of my text, Giving of her, the fruits of her hands and causing her own works to praise her in the gates.  
We read of Solomon, 1 Kings 4. 32. that he spoke three thousand Proverbs. Some of the principal of which are doubtless recorded in this excellent portion of holy writ. The notion of Proverbs must not be taken so strictly as we usually take it, but in a further latitude of sense as comprehending all figurative speeches, especially such as have in them aught of a similitude, 
Nomine Herald 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatur omnis sermo figuratus. Mercer.  (of which sort are many of these sentences) some therefore interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 axioms or remarkable sentences, specially calculated for the regulating of our conversations. These Solomon repeateth as the dictates of his parents to him, Prov, 1. 8. He bringeth in his father speaking; My Son hear the instructions of thy Father, and forget not the law of thy Mother. Now that he might show, that that general admonition had an influence upon him, he in a great part of this sacred piece of holy writ, recordeth the instructions of his Father, and in the beginning of this Chapter he also recordeth the Law of his Mother. So this Chapter gins. The words of King Lemuel, the prophecy which his Mother taught him. Interpreters generally agree, that this Lemuel was Solomon (there was no King of the Jews named Lemuel). Nor need any stumble at the name, who wistly considereth, that at his birth, the Lord named him Gedidiah, which not only argues him to have had another name beside that of Solomon 
2 Sam. 12. 25. Apud eos Deus Deo. Cui est Deus.  (whether so many as some talk of I know not) but the import of that name is much the same with that of this in the text. That signified, Beloved of God, this may either be translated, God is with them, or to God, or who hath God for his God; as Critical writers have observed, The learned Mercer, rejecteth the first Etymology as jejune, yet it is owned by the Hebrew Doctors, and followed both by Munsterus and Clarius, etc. Mercer rejecteth it as only significative of the time when Solomon ruled over Israel, while God was yet with them, before their Apostasy; either of the latter is probable enough, signifying, either a man set apart for God, or a man who had God for his God. Which by the way may control the severe sentence, which some Popish Authors give against this excellent person as to his eternal state.  
I conclude then, and thatwith the generality of Interpreters, that the former part of this Chapter, containeth Solomon's repetition of some excellent Maxims instilled into him by his mother Bathsheba, which she fitteth to his future capacity of being King over Israel. Where by the way we may observe, the advantage of good principles instilled into children in their youth. They may in the heat and vanity of their youth, bury these instructions, but they often have a resurrection, and are afterwards to advantage remembered. They are like seed thrown under the clods, which upon the next kind shower will discover themselves. In this Chapter Bathsheba persuaded her Son Solomon,  
1. To take heed of two species of Luxury, both of them such as persons under his circumstances are exceeding prone to offend by, in regard of the great affluence of the world upon them, and which have a very ill influence upon persons of that Eminency, not only with reference to their bodily life and health, but with reference to their public duty.  
The sum of this first Instruction, you have, v. 3, 4. Give not thy strength unto women, nor thy ways unto that which destroyeth Kings. It is not for Kings, O Lemuel, it is not for Kings to drink wine.  
2. Secondly, She exhorteth him, to the performance of those positive duties; which concerned him in his Regal Capacity. The execution of justice and showing of mercy, v. 8, 9 Open thy mouth for the dumb, in the cause of all such as are appointed for destruction. Open thy mouth, judge righteously, and plead the cause of the poor and needy.  
From the tenth verse to the end, is the second general part of the Chapter, where you have the character of a virtuous woman, whether those also were the words of Bathsheba (as some think) instructing Solomon her Son in the choice of a wife, and by him recorded for our instruction: Or whether they Originally be the words of Solomon from the pattern of his excellent Mother, describing a desirable woman (which is the opinion of others) is as unprofitable to dispute, as difficult to be determined.  
You have the character of a virtuous woman, from the tenth to the nine and twentieth verse. In these last verses you have both the conclusion of that discourse, and also of this whole Book of divine Aphorisms. In it you have,  
1. The Elogium, or commendation of a virtuous woman. Many daughters have done virtuously, but thou hast excelled them all. Favour is deceitful, and beauty is vain; but a woman that feareth the Lord she shall be praised.  
2. Secondly, An advertisement, or admonition to the world to take notice of her, and to honour her; according to her value. Give her of the work of her hands, and let her own works praise her in the gates. In the former part we have observable,  
1. A short description of an excellent woman. There are many good women [many that have done virtuously.] Who then is this same excellent woman? who had made herself high, or to ascend above the ●●st, (as it is in the Hebrew) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is this beloved above another beloved? The text tells you, A woman, the fear of the Lord, we translate it, A woman fearing the Lord. I shall anon take further notice of the Hebraism.  
2. A Second thing which you have remarkable is the order or method which Solomon useth in commending of her; which is per modum comparationis comparing her with other women, and showing her Superlative excellency, and in the words of the text, you have a double comparison. The first of persons. Many daughters (i. e. many women) have done virtuously, but Thou hast excelled them all, or hast ascended, or lifted up thyself above all, where you have  
1. A Concession in those words, Many Daughters have done virtuously, he grants there were many, who in there kind had done worthily, and there was an honour due to them. 2. A Position asserting the supereminent excellency of this person; But thou hast excelled them all.  
Solomon speaks of this woman, as David (his Father) of the sword of Goliath; There is none to it. There is none to her, This is she that is the chiefest of ten thousand.  
2. Secondly, you have a Comparison of adjuncts from which persons may be commended. Virtue, Favour: Beauty and the fear of the Lord. Concerning Virtue, or Strength, or Riches, or Diligence, (for all these things are comprehended under the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he speaketh nothing at all diminutively; he only asserteth an excellency in the fear of the Lord above all these; they are as Stars, ordinary Stars that have their lustre, She as the Sun outshining them all in glory. For the other two, he speaketh more diminutively of them. Favour is deceitful; Beauty is vain; so not worthy to come into any noble Elogium, of any person, (that indeed is not explicitly spoken, but necessarily understood) as you may gather from what followeth. But [saith he] A woman fearing the Lord, she shall be praised. It is a short elliptical speech, as much as if he had said, but the fear of the Lord hath nothing in it will deceive, but much that is of real and abiding worth, and that which maketh the person possessed of it truly worthy of honour and commendation.  
The second part of the Text, I called an Advertisement or admonition to the world, to take notice of such persons, and to give them their due honour. Give her of the fruit of her hands, and let her own works praise her in the gates. I shall little insist on that.  
I intent not to discourse every Proposition into which the words of my Text might regularly be resolved. There are only two which my eye is upon, which I think contain much of the will of God revealed in this Text, (other things in it will f●ll in more collaterally) they are these.  
Of all persons (or) of all women, the person, the woman, fearing the Lord, is the most excellent person, 
Propos. 1.  or most excellent woman.  
That concerning such, it is the will of God 
Propos. 2.  that the fruit of their hands should be given them, and their own works should praise them in the gates.  
The Demonstration of the truth of the first Proposition, is what I intent for the chief subject of my discourse; something of the latter will fall in in the application of my discourse. This then is the Proposition.  
Prop. That of all persons, of all women in the world, that person, that woman, that feareth the Lord, is the most excellent person.  
Many (saith Solomon) have done virtuously: but thou hast excelled them all, thou hast made thyself to ascend above them all. She shall be praised. In the opening of this Proposition.  
1. I will inquire into the true notion of the person here extolled, A woman fearing the Lord, or A woman the fear of the Lord, according to the Hebrew phrase (which as I shall anon show you, is not without its Emphasis) Thus I shall open the subject of the Proposition.  
2. I shall endeavour to demonstrate the Superlative excellency of this Person above others. So I shall confirm the Predicate, and under these two heads, I shall bring whatsoever I shall speak to the Proposition, before I come to the Application of it.  
1. The first thing to be inquired is; Who is this woman fearing the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as it in the Hebrew, this I shall open to you in three particulars.  
In the Hebrew the Abstract is put for the 
Saepius abstractum ponitur pr● concreto, seu substantivum pro adjectivo, cum insigni Emphasi & energiâ. Glassius.  Concrete, which argueth a great Emphasis. It is in the Hebrew very Emphatical; word for word, A woman, the fear of the Lord. Some think it a mere Ellipsis of the Verb Substantive, and to be expounded by Cui est, that is, A woman that hath the fear of the Lord. But others more probably think there is in this way of expression a special Emphasis, and that it signifieth an eminent degree of that quality or adjunct, which is so expressed, in the subject to which it is applied. A way of speaking very familiar to the Hebrew tongue. Thus Haggai 2. 8. Christ is called, The desire of all 
Hag. 2. 8.  Nations; that is, eminently desirable. Thus a Shepherd is said to have been an Abomination 
Gen. 46. 34  to the Egyptians, Gen. 46. 34. that is, highly abominable; his employment such as the Egyptians above all others detest. So Psal. 
Psal. 140. 12.  140. 12. Let not an evil speaker, [Heb. a man of tongue] be established. Nor is it unusual in other languages. Thus in Latin we call one Scelus, that is eminently vile; in English we call one a Beauty, that is eminently Beautiful. So here, a woman, the fear of the Lord, that is, a woman eminently fearing the Lord. So that whatsoever qualities we shall find in Scripture expressed under this common head of the fear of the Lord: or whatsoever actions we shall find according to the phrase of holy writ expressed under that notion; this form of expression signifieth a person eminent for those qualities; or in those exercises; and the phrase signifieth much more than an ordinary dread of God. To open this yet a little further:  
1. There is a natural dread of God, which all creatures have, and the worst of men are not without something of it: For fear being in us a passion necessarily moving upon the apprehension of an imminent evil. As the infinite superiority of God over his creatures makes every rational creature presently apprehend it in his power to do it harm, it must necessarily dread him; especially considering the natural conscience of guilt, which every such creature hath, exposing it to the stroke of his just, as well as almighty Arm.  
2. There is a slavish fear of God: such the Devils have; they fear and tremble (saith the Apostle) this doth but gradually differ from the other.  
3. There is a filial, reverential fear of God; like that wherewith the child feareth his Father. The Angels have a reverential fear of God, though they know themselves confirmed in goodness, and in no possibility of offending him; yet they fear God with a reverential fear, arising from the apprehension of the superlative excellency of the great Creator above the firstborn, and most excellent of his Creatures. Thus the children of God fear him, and not only with a reverential fear, but with a filial fear; they fear lest they should offend him. This last is the most excellent fear of God. Now of it there are different degrees according to the different manifestations of the Spirit of God to his Saints and Christians different proficiencies in grace. Now this way of expressing this excellent quality, signifieth; One possessed of the most excellent kind of fear, and also in the most eminent degree. And this I take to be the particular Emphasis and Energy of the term in this place.  
2. Secondly, It is a known Rule in Divinity; That words in holy Writ signifying any notions of the senses and affections; yea and of the intellectual part also, there used, must be understood not to denote only the particular acts of that sense 
Verba sensus & affectum & effectum denotant.  or faculty which they properly express, but all the actions, and the deportment of the whole soul, and outward man also, which are any way directed by that sense, or regulated by that affection or passion, and our duty in order to it, or consequently from it. Without the true understanding of this Rule, we shall not be able fully to comprehend the true sense of an infinite number of Scriptures. Thus it is said, Psal. 1. 6. (with reference to God) that he knoweth the way of the Righteous. The meaning 
Psal. 1. 6.  is, he loveth, approveth, watcheth over the way of the righteous. Thus Psal. 16. Thou 
Psal. 16.  wilt not suffer thy holy one to see corruption; that is, to corrupt, to experience corruption. So John 8. Abraham saw my day and rejoiced; 
John 8.  the meaning is, he foreknew such a day, he believed it, he hoped for it and rejoiced. So Hearing in Scripture often (indeed most ordinarily) signifieth much more than bare hearing, viz. harkening, attentive hearing, believing, obeying. So for words signifying Passion. Thus the wrath and anger of God in Scripture, when it is threatened, doth not only signify Gods just will to punish, but also his acts of vindicative justice. I will bear the indignation of the Lord (saith the Prophet) because I have sinned against him: That is, I will bear those punishments which the wrath of the Lord hath brought upon me. So here. The fear of the Lord doth not only signify an inward awe and dread of God caused by the Spirit of God, in the hearts of creatures, upon the apprehension of God's Majesty, Greatness, Power, Glory, Goodness, or other Attributes; but it also importeth, all those external acts, all that outward deportment and behaviour which naturally flow, or which according to the divine rule should flow from that principle. So that the woman fearing Jehovah, is not only she, who in the contemplation of the Majesty, Power, Greatness, Glory, Justice and Goodness of God, reverenceth and dreadeth him, carrying in her heart a continual awe of the great God of Heaven and Earth, which makes her heart and thoughts stoop and bow at the meditation or hearing of him in consideration of that infinite Majesty, Glory, Greatness and Power, which naturally require that homage from every reasonable nature; but also in the whole of her conversation, in all her actions, both before and towards God and men (in obedience to that principle of Religion) [Fear] exerciseth herself in all things to keep a good conscience void of offence, not daring to do any thing which may provoke this God to displeasure whom she thus dreadeth, and being exactly careful to do all things, which, and as he commandeth. This is the woman fearing Jehovah, so far as we have yet discovered her. But this is not all which this term importeth. Once more.  
3. It is very ordinary, as in other Writings, so in holy Writ, by a figure called Synecdoche, to express a part of a thing for the whole. Look as the Philosopher saith of moral virtues, Virtutes sunt concatenatae, the Virtue (like beads) are all strung in a chain; and none can properly be denominated virtuous, who in some degree or other hath not all habits of virtue. So I may say in matters of grace. The graces of God's Spirit are in a chain too. Thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart with one of the chains about thy neck, Cant. 4. 9 A man cannot have one, but he must have all of them; nor from a single habit can any be denominated a gracious person, in regard of this concatenation of grace. It is ordinary in Scripture to find a gracious person expressed, Synechdochically; under the notion of one singular special habit of grace (especially some one more principal operative habit.) Now of all habits, there are none more operative than those of Fear and Love: None that take more hold on the souls, or whose influence upon it is more evident. Hence in Scripture it is very ordinary to find an holy, gracious, person expressed under the notion of one fearing God [or] one that loveth God. Divines have observed, that the former is more common to the Old Testament, which gives account to the Church of God, under its Paedagogical estate, when the dispensation of the Covenant of Grace was more terrible, and the latter to the New Testament, where it is more sweet. Thus the grace and godly conversation of Obadiah, 1 King. 18. 5. of Job, Job 1. 8. of the whole body of severer professors, Mal. 3. 16. is expressed, and so very frequently, and in the New Testament, where the dispensation is more sweet and gentle, it is more ordinary to express the same things, under the notion of believing and loving, 1 John 4. 21. He that loveth God, John 21. 15. Simon Son of Ionas, 
James 2. 5.  lovest thou me? Jam. 1. 12. To them that love him, 2 Tim. 4. 8. Those that love his appearance. So Rom. 8. 28. and in many other places. But yet though (as the Apostle speaketh) we be come now to Mount Zion, and we have not received the spirit of bondage again to fear, but the spirit of Adoption, teaching us to cry, Abba Father. And (as the Apostle saith) Perfect love casteth out fear. Yet those texts must not be understood of an awful, reverential fear and dread of God (such as even the holy Angels have: Nor yet of that filial fear of God, which every child of God hath, and must carry with him even to the gates of Heaven; but only of servile slavish fear: for even under the New Testament we shall find the servants of God expressed under this Notion. A godly man in Thesi is thus described, One that feareth God, and worketh 
Act. 10. 35. Act. 10. 22.  Righteousness. So also Act. 13. 26. Cornelius in particular is thus described, A man that feareth God: and we shall find that the fear of God is so eminently necessary to the constitution of a godly man, that any wickedness (by warrant of Scripture) may be presumed of those that want it. Abraham thus excused himself to Abimelech, for his not trusting his people with his life, and the honour of Sarah. I said, the fear of God was not in this 
Gen. 20. ●1  place. And (on the other side) Joseph gives this as a sufficient security to his brethren, that whatever they feared, he would do them no wrong. This do, and live. For I fear God. 
Gen. 42. 18  So that you see it is but a reasonable figurative way to express the whole of inherent grace, under the notion of The fear of the Lord; and to express the whole course, practice and exercise of godliness, under this single habit or act as a common head; and this I think enough to have spoken for the explication of the subject in the Proposition, and to give you the true notion of a woman, or a person fearing the Lord; or (as the Hebrew phrase in the Text is) The fear of the Lord. It is in short, An eminently gracious, godly woman: Or (if you will) you may take it more largely thus. A woman, or a person, who being possessed of all the graces of the holy Spirit of God, communicated in regeneration, and being grown up to some degree of perfection in those spiritual habits, eminently lives in a diligent caution, and taking heed of whatsoever is contrary to the holy will of God, and a diligent and exact performance of all those duties of an holy life and conversation, which those sacred principles command and produce, in obedience to the whole revealed will of God. This is the woman of whom this text speaketh. The Woman, the fear of Jehovah. Let me now come to the second thing, to inquire what is said of this person.  
That which (in short) is said of her, is that she is the most excellent woman: There are many others praiseworthy in their order and kind; many to whom sua laus debetur; but there is none like unto her; she hath (to speak in the Hebrew dialect) ascended above them all. Others may deserve some praise, but she shall be praised; she in the most eminent manner deserveth praise. Two things then are said,  
1. She is the most excellent person.  
2. She deserveth most true and eminent praise.  
The latter justly followeth upon the former. That therefore is it alone which I shall insist upon, and the general question is,  
Quest. 2. Wherein it doth, or may appear, that a woman fearing the Lord (in this sense) is the most excellent woman, that person the most excellent person?  
The commendation in the text being in the superlative degree, the most natural way to demonstrate the truth of the Proposition, is that which Solomon here directeth us to, per modum comparationis, comparing her with other women or persons to whom the world giveth praise or honour; and showing you the excellency of her, and those perfections of which she is possessed, above all other persons of her order whom the world admireth and doteth upon; and above all those things, for which the mistaken world so admireth others. This therefore is the method which I shall follow, having the Holy Ghost himself for my guide. I will then  
1. Inquire what those things are, which a● adjuncts to persons enhance their value, either really, or in the opinion of men, weighing them all in the balance of reason and Religion, as I go along, and showing you what there is of excellency in them.  
2. Secondly, I will show you, what there is in this supereminent quality [The fear of the Lord] which maketh it to outshine all those other excellencies, even before any abatement of their value, and supposing them not subject to those accidents, which indeed they are subjected to, which will enforce a rebatement (in any reasonable soul) of what they are at first blush and appearance worth.  
3. Lastly, I will consider both the one and the other in their due circumstances, and so consider both the one and the other, substracting what either Reason or Religion will show reasonable to be substracted from the appearing value of those other things: And then I hope it will be easy for us to cast up the total sum of each, and by comparing them together, to judge of the truth of the Proposition.  
1. As to the first, set aside what is here comprehended under the notion of [The fear of the Lord] all things which either in reality or in opinion do enhance the value of any person, may be reduced to three heads.  
1. The ornaments, perfections and accomplishments of the body, which is our outward man.  
2. The endowments of the mind.  
3. More external, accidental, foreign advantages to our persons.  
The first head is, The ornaments, perfections and accomplishments of our bodies. There are strength and beauty, both mentioned in the text in the terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of very large interpretation. Primarily, it signifieth natural strength and courage. Thence in Scripture it is ordinarily used, to express an Army, which is ordinarily made up of strong men. Men of strength (as the Hebrew dialect is) Thus Gen. 47. 6. If there be 
Gen. 47. 6.  amongst them any men of strength, or activity (as we translate it; for activity dependeth upon 
Judg. 11. 1.  strength) So Jephthah is called A mighty man of valour. Where the same word is again used, it is translated Army, Exod. 14. 9 Jer. 
Exod. 14. 9 Jer. 37. 7.  37. 7. It is true that amongst us strength doth not ordinarily fall into the commendation of the female sex, but you know of old, Deborah and Joel were renowned for this. 
Judg. 5.   
2. Beauty is that bodily ornament which more ordinarily commendeth the woman; it lieth in the perfection and proportion of bodily parts, and in a due mixture of colours proper to flesh and blood.  
But the endowments of the mind are things which yet further raise the value of any person. These fall under three heads.  
1. Knowledge, which is the furniture of the intellectual part of the soul; the object of it is as large as Heaven and Earth, and all things contained in it. Without knowledge (saith Solomon, Prov. 19) the soul is not good: without divine knowledge, not spiritually good; without natural knowledge, not morally good. Knowledge is a great ornament.  
2. Moral virtues. Nobleness of spirit, chastity, temperance, sobriety, justice, mercy and pity, bounty and liberality, meekness, humility, affability, courtesy. The woman endued with these and such like habits, is far more excellent than her neighbour, that is lewd, drunken, intemperate, ill-tongued, morose, immodest, etc. This kind of excellency is expressed in the text under the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both in the text and vers. 21. is translated virtue.  
A third thing is activity of spirit; when one is disposed and ready for business; apt to manage affairs, and agile in it. Thus we translate this word, Gen. 47. 6. If there be 
Gen. 47. 6.  amongst them, any men of activity. It is used, Exod. 18. 21. to express the fit qualifications 
Exod. 18. 21.  of Magistrates; we there translate it able, able men; where certainly it signifies knowledge, prudence, and almost all moral virtue, together with activity of spirit. The woman of an industrious, active, diligent spirit and temper, is far more excellent than her who is of a slothful, crazy, idle temper, and this also is comprehended in the text under the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you may see by comparing v. 10. of this chapter with the following verses, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned v. 20. is expounded by Solomon to be one that seeketh wool, and flax, and worketh willingly with her hands; that riseth while it is night, and giveth meat to her household, and a portion to her Maidens. This now is a second sort of things which raise the value of a person in the world.  
The third and last sort I call more external advantages; such as are not inherent in our persons, but foreign to us; and indeed alone signify little or nothing to the commendation of a rational creature as such: These are,  
1. Noble Parentage and Relations; to be born atavis regibus, of noble progenitors, related to great persons or families; these are some of those things which the Heathens called good things of fortune, and the Poet knew not how to call Ours,  
— Vix ea nostra voco.  
2. Honours; which are looked upon highly by many, but are things still without us, having their original in the favour of others.  
3. The Affection and Favour of men, which begetteth a good and honourable name.  
4. Riches, a great estate in money or lands, etc. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifieth Riches, Jer. 17. 3. I will give thy substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all 
Jer. 17. 3. Isa. 30. 7.  thy treasures to the spoil, Isa. 30. 7. They will carry their riches upon the shoulders of young Asses. Honours, credit and reputation are expressed under the other term in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used in Scripture to express the favour of others to us. Thus the world accounteth him or her that is rich, honourable, in credit and favour with the world, more excellent than those that are of mean parentage, mean estate, or of no repute in the world. And thus I have given you a short account of the most of those things which raise the value of any person in the world, to which might have been added, Wit and Fancy, and some noble virtuous actions. The latter is mentioned in the text, Many daughters have done virtuously.  
And indeed, though it be the great error of the men of the world to over-rate those things; and because of them to set too high a value upon the person possessed of them; yet there is something of true worth, value and excellency in them; and they, (at least some of them) and some of them more than others) do confer something of excellency upon the person whom it pleaseth God to bless with them; Solomon himself yields it, when he saith in the text, Many Daughters have done virtuously: And that leadeth me to a further consideration, what there is of real value in these things, we shall find (if we wisely consider it) That the true excellency which these things have, and which they can confer upon the person blessed with them chief dependeth upon these things.  
First, They are all of them the gifts of God, though they be not of his choicest and best sort of gifts, yet his gifts they are, and not the portions of all persons. That one is more nobly and ingenuously born, is God's gift, who breathed his soul into a finer piece of clay than another's. He is our Potter, and they are his hands that have shaped one body into a more lovely and beautiful form than another's, and hath knit the joints of one more strong than another's. It is he that hath given to one a quicker understanding, a more dexterous wit and fancy, a more solid judgement, a more tenacious memory, a more active spirit than another. All this cometh from the Lord. It is he that hath more disposed the mind of one than another to moral virtue, meekness, ingenuity, courtesy, sobriety, etc. It is he that hath given to one more than to another favour in the eyes of Princes, and great persons, or in the eyes of the common people. It is he that hath given to one a greater estate than to another; and by whose guidance and assistance one doth more noble and virtuous actions than another. Promotion cometh not from the East, nor from the West, nor from the South, but God is the Judge, he pulleth down one, and setteth up another, saith the Psalmist, Psal. 67. 6, 7. Favour is not to men of skill, Eccles. 9 God gave Joseph favour in the eyes of his Keeper, and the Israelites in the sight of the Egyptians. It were easy to show you the Scripture speaking the like concerning Riches, and other-accomplishments of Nature, and gifts of Providence (so Christians call them, acknowledging the donor of them) the Heathen called them the gifts of fortune, which they dreamt to be one of the four causes of all things, and made to be a God. Now I say, this putteth an excellency upon the things themselves, and also upon the person possessed with them; whoso hath them, hath more to show for a favour that God hath to him, than he that wanteth them, unless he hath this same excellent thing in my text.  
A second thing which commendeth these, or some of these things, is, their usefulness as to our comfortable being and subsistence in this life. Riches and Favour, though they be things more external and foreign to what truly makes up a reasonable creature, or adorneth him, considered in that capacity; yet they have this excellency in them, that whoso is possessed of them, is at a better advantage than another man for a comfortable subsistence in the world, and to do good to others, than he that is poor, and of no credit and reputation in the world. Strength and health of body (upon which strength you know much depends) are necessary and advantageous to us, for our comfortable subsistence. An Active, busy, diligent spirit, is that also which maketh rich (through the blessing of God) and upon this account all these things have a true and real excellency in them, and aught to be looked upon as the blessings of God, which we ought to acknowledge and to receive with thankfulness at his hand.  
Lastly, There is an excellency in some of them, and which they give to the persons that are possessed of them, which lies in their approvableness to the reasonable nature of man. All of them do not so approve themselves to our rational part; reason understands not the excellency of great parentage, or a fair face, nor of riches, or honours, etc. But now knowledge, prudence, sobriety, temperance, modesty, with other moral virtues, are things which have in them a certain innate and connatural beauty, even reason being Judge, and make the person possessed of them as much to excite another that is ignorant, immodest, impudent, intemperate, foolish, as light excelleth darkness; and upon this account it was that the wiser Heathens valued them, though they knew nothing of the revealed mind and will of God in reference to them, and considered them not at all as falling under a divine precept, but only as improvements of nature, and due products of a soul that had not lost its reason, and was not metamorphosed by debauchery. The Heathens had no other eye than that of reason; no other balance than that in which to weigh things that differed.  
And now I think we have made a just estimate of other things (the fear of the Lord only excepted) which either do, or may put a value upon any person in this world above his neighbour: we have seen what they are, and how much they signify. The sum is this, That there are many things which either really, or at least in common opinion make a man or woman to excel; Bodily perfections, strength, health, beauty; mental endowments, knowledge, judgement, wit, prudence; moral virtues, temperance, sobriety, etc. An active diligent spirit and temper, fitted for business in our respective callings; things more external, such as honour, estate, favour, credit and reputation. And though it be very usual (as I have said) to over-rate these things, and to overvalue persons blessed with them, because of them; yet these things, considered as the gifts and favours of God, and as things of singular advantage to us, with reference to the comfortable being and subsistence of our outward man in the world; and as some of them are naturally far more approvable to the reasonable nature of man, than their contraries have some true, real worth and excellency in them; and persons possessed of them, may (in their degrees) be justly judged more excellent and valuable than those that want them. But the person fearing Jehovah, is yet the most excellent person. Others upon the aforementioned accounts, have ascended, (to use the Hebrew phrase) or do excel many others in the world: But the person that eminently feareth the Lord, hath (as the text speaketh) eminently ascended above them all. Amongst them all, there is none like to that person, and that brings me to the next thing which I promised you in the explication and demonstration of the Predicate of the Proposition.  
Quest. 2. What there is in this supereminent Quality [The fear of the Lord] which so raiseth the price of its subject, that the person which hath it, by reason of it, so much out-shineth others?  
In my former discourse I gave you the just value of all valuable things in the world (this only excepted) which make one person in the world considerably to differ from another in any degree of excellency, without making any rebatements, for the accidents, to which those things are subjected. I shall anon make that rebatement. My present work is, to rate The fear of the Lord, and show you the true value of it.  
In the general, I must say of it as Job hath spoken before me; Silver shall not be weighed 
Job 28. 15.  for the price thereof; it cannot be valued with the gold of Ophir, with the precious Onyx, or the Saphire. The Gold and the Crystal cannot equal it; and the exchange of it shall not be for Jewels of fine Gold. No mention shall be made of Coral, nor of Pearls: for the price of wisdom is above Rubies; the Topaz of Ethiopia shall not equal it, nor shall it be valued with pure Gold. Or in the words of Solomon, Happy is the man that findeth wisdom▪ (Wisdom, and 
Prov. 3. 13, 14, 15, etc.  Grace, and The fear of the Lord, are much the same in the dialect of Scripture) and the man that geiteth understanding; for the merchandise of it is better than the merchandise of silver, and the gain thereof than fine Gold; she is more precious than Rubies, and all the things thou canst desire, are not to be compared unto her. Length of days are in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a Tree of Life to all that lay hold upon her, and happy is every one that retaineth her, Prov. 8. 11. All the things that may be 
Prov. 8. 11.  desired, are not to be compared with her. Lest you should doubt what is meant by wisdom, Job expoundeth both himself and Solomon, 
Job 28. 28.  Job 28. 28. The fear of the Lord that is wisdom.  
But, lest you should judge these empty word●, blowing up a thing beyond its due value; let us but rationally consider The fear of the Lord, and the person blessed with it, and we shall find these were not vain words. I shall demonstrate to you the superlative excellency of this spiritual quality, and the person endued with it, if you please with me to consider these six or seven things.  
1. The particular fountain or spring head from which it floweth.  
2. The particular subject which it blesseth, ●r channel in which it runneth.  
3. The excellent object to which it moveth.  
4. The admirable end towards which it worketh.  
5. The noble actions to which it principleth.  
6. The admirable use of it, not only in reference to God and ourselves, but also with reference to others in our political converse.  
7. The train of good things which ordinarily attend it.  
I shall speak something to each of these in their order.  
Let us first then consider the particular fountain, or springhead from which the fear of the Lord floweth. The Apostle telleth us, That 
Jam. 1. 17.  every good and perfect gift cometh down from above, from the Father of Lights. I told you before, that health, strength, beauty, honour, riches, favour with men; and those other things before mentioned, of a less valuable consideration, came from God. The Lord raiseth up one, and pulleth down another. The blessing of the Lord maketh rich. It is as true, and in a more eminent manner concerning The fear of the Lord, Jer. 32. 40. I will put my 
Jer. 32. 40.  fear into their hearts. God is the Author of every good gift and thing, but in a different manner. Divines distinguish betwixt a more general love of God to his creatures, which they call his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his more special distinguishing love, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not to dispute that distinction, it is most certain, that there is a Will in God freely to do good to the Sons and Daughters of men, which we call his Love. It is as certain, that this free and just Will of God, is not to do alike good to all; to some he willeth to show some particular grace and mercy which he willeth not to others. Upon the first account, He maketh his Sun to shine, 
Mal. 5. 46.  and his Rain to fall upon the just and unjust. He leaveth not the Heathen without a testimony of his love, giving them fruitful times 
Acts 14.  and seasons.  
From this fountain flow riches, honours, and all other effluxes of his goodness, which we call the gifts of common Providence. Divines rank them under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things for this life; yea and there are some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual gifts, and spiritual means; such as knowledge, and the fruits of restraining grace (our natural endeavours only supposed) such are the habits of moral virtues; all these flow from the more general, common love of God. But now there are others flowing from a special distinguishing love, in reference to the spiritual and eternal advantage of our souls. From his Convenant-love; and such is this supernatural quality. And I will make an everlasting 
Jer. 32. 4.  Covenant with them, that I will not turn away from them, to do them good: but I will put my fear in their hearts, that they shall never departed from me. Now this is enough (in the first place) to evince the excellency of the fear of the Lord, and the superlative excellency of the person possessed of it, above the value of such as are possessed of more inferior gifts. Let us but argue rationally, and after the manner of men. If there be any excellency in the favour of a man; or if the collation of a man's favour, doth imprint any excellency upon the person upon whom it is bestowed; then certainly the more any one hath of that favour; or the greater and higher degrees he hath of it, the more he hath of excellency. The story is known of the Emperor, who displeased his Courtier by giving him a Ring, when he gave another a kiss: what was he angry for? the Ring for use in the world, was more worth than a kiss. What use could be made of that? Oh! but the kiss spoke an eminent degree of the Prince's love, and so imprinted a greater excellency upon him that had it. When the Lord giveth unto any strength, beauty, riches, honour, they are but as so many Rings: But where he gives his fear, there he gives the kiss; and this speaketh a greater excellency in the fear of the Lord, and in the person blessed with it, than in any other thing, or person: the soul that hath this, hath indeed ascended above them all; in the favour of God that soul hath ascended above them all. As you see, the strength of this demonstration dependeth upon these two postulata.  
1. That the person in favour with God i● upon that account more excellent than any other person that is not so. And this is no hard thing to be granted by those who judge, that the favour of an earthly Prince, who is but a mortal man, do●h give an excellency to the person blessed with it.  
2. That the greater degree of favour any soul hath with God, the greater is his excellency; which easily followeth if the former be granted. This is the first thing.  
But secondly, Let us consider the particular subject which the fear of the Lord blesseth. Or if you will, the special channel in which it runneth; or indeed the capacity in which it blesseth the soul. Take the most of the aforementioned gifts, they only innance the price and value of the outward man. Beauty is subjected in the surface of the body; strength in the nerves and bodily parts; riches, honour, favour, great friends and relations, they are indeed the gifts of God, and of great use and advantage; but the advantage of them is from their usefulness, to the well-being of the outward man, and the accommodation of a man in this life. Some indeed of the things aforementioned ennoble the inward man; that doth knowledge, prudence, moral virtue. Some distinguish betwixt the body, the mind, and the Spirit. The Apostle seemeth to allow that distinction, 1 Thes. 5. 23. If it be allowable, 
1 Thes. 5. 23.  none of the things aforesaid (the fear of the Lord only excepted) reach further than the mind, that is, the soul of a man considered as a a rational substance. Look upon the soul as a noble immortal being, under an ordination to an eternal existence in happiness or misery; and these things signify little to it. A noble person may go to Hell. A rich and honourable man; a knowing prudent man; a comely, beautiful person, may have their portion in the lake that burns with fire and brimstone. Yea, and the Apostle saith, not many of them will go to Heaven; Not many noble, not many wise, etc. But now the most noble inward part of man; and that not considered only as a rational substance, but in its most excellent capacity, ordained to eternity, is the subject wherein this excellent quality resides. That which it blesseth. The price of the body is raised by strength, beauty, a good and healthy constitution. The price of the mind is raised by knowledge. wit, judgement, memory, and by moral virtues. But the value of the soul considered as a spiritual being, that is immortal, and under ordination to eternity, is raised by grace, by the fear of the Lord, and indeed by that only. This is that which marketh out a soul for Heaven, while another is left in the road to everlasting burn. The seat of this noble quality is not the surface of the outward man, (which is the throne of that pitiful thing which the world so much doteth on) which we call (beauty) nor yet the bones, sinews, nerves of a man, which are the seat of strength: nor the head of a man, which is the seat of knowledge and prudence: nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rational part of a man, which is the seat of moral virtue, where it sitteth as a Queen, and giveth Laws to brutish passions, and all motious of the sensitive appetite: But it is the immortal soul considered as a spiritual substance, and destinated to immortality and life, and an eternal existence. Now this soul, and thus considered, is the better part of man, man considered in his most excellent capacity; and whatsoever blesseth, adorneth, and advantageth the soul, considered in this notion, and under this capacity, must needs be more excellent than what only commendeth the body, which is but the outside of a rational creature, or the mind which a Pagan may have, in as good a condition as a Christian. As that house is the more noble and excellent house which hath the best inside, and where the rooms are best furnished; not that which hath nothing but a lofty gay front. So doubtless in the judgement of reason, that man or woman whose soul is ennobled with the most excellent qualities, is far more valuable than he or she, who have nothing to commend them but a well proportioned body, or an handsome face, Pro. 11. 22. 
Pro. 11. 22.  As a Jewel of gold in a Swine's snout; so is a woman of beauty (we may add pari ratione, a woman of strength, wit, parts, etc. without discretion) without the fear of the Lord. The woman fearing the Lord, is The King's Daughter, all glorious within: She is excellent in the most excellent part, and in the most excellent capacity. Others may have an excellent outside; she hath a most excellent inside: Others may be painted Sepulchers; she hath a most excellent soul: They have excellent limbs, and features in their faces; she hath the most excellent qualities in her nobler and more inward part: They are (it may be) well accommodated for this life; she is best prepared for eternity; therefore she must needs ascend, or be lifted up above them all. It is an usual saying amongst Philosophers, Animus cujusque est quisque. The mind of the man is the man. It is much more true of the soul, considered in the capacity I mentioned. The bodies indeed of the Saints are called The Temples of the Holy Ghost; but it is by reason of the redeemed souls which inform them. The Holy Ghost dwelleth in the whole person of the believer as his Temple. The body is but as the Outward Court into which common excellency comes; such as strength, beauty, etc. The mind of man is as the Inner Court, into which come a better sort of divine gifts; this is ennobled with knowledge, prudence, etc. and other habits of intellectual and moral virtues. But the soul considered in the capacity (before expressed) as a spiritual, immortal substance, is that part of man into which the Holy Ghost entereth, and which is as it were his throne: Here the fear of the Lord resideth, and maketh it truly excellent. I shall now conclude my second demonstration; That is the most excellent quality, which ennobleth the most excellent part, and that in the most excellent capacity; and that is the most excellent person whose better and more excellent part is so ennobled and made excellent. But the fear of the Lord ennobleth the more noble and excellent part, and that in the noblest and most excellent capacity.  
Thirdly, The truth of the Proposition will appear, if we consider the excellency of the object, to which this excellent quality moveth the soul, and for an union with which it prepareth it. The force of the demonstration dependeth upon the principle, That the more excellent any object is towards an union, with which any quality is subservient, and working, the more excellent that habit or quality is: which is a principle so justifiable to reason, and allowed by common consent and judgement, that I need not insist on the proof of it. Take all other qualities or advantages which the creature can afford, they serve us no further than to the creature, preparing us for an union with that. For instance, Beauty is an amiable gift of God; but wherein doth it serve us? it indeed may commend the woman to an husband; but it will not at all commend her to Christ. Wisdom and Knowledge are rare habits, and prepare us for an union, and endearment to, and with wise and learned men; but they commend not a soul at all unto God. The like may be said of those other distinguishing excellencies before mentioned. But now this excellent habit, The fear of the Lord, commendeth the soul to the Creator, and prepares it for a glorious union with him who is the supreme good, and unquestionably the most excellent object. The beautiful, the knowing, the wise person may be abominable to God; a child of wrath, and abhorred by him; but in every Nation, he that feareth God and worketh righteousness, is accepted of him (saith the Apostle.) Reason teacheth us to judge those the most excellent persons in the world, who upon a just account are most approvable to the wisest and most excellent persons of the earth, and those things the most excellent which render any so acceptable upon this account (if there were no other, we should set a great rate upon knowledge, virtue and wisdom, above what we set upon beauty, and riches, and bodily strength, etc. because they commend us to the more judicious, rational, and wiser part of the world. By the like parity of reason (certainly) if we will but use our reason, and accordingly form our judgement, we must judge the fear of the Lord the most excellent quality; and the person who feareth the Lord, the most excellent person; he alone is the Jedidiah, the person whom God loveth, the soul whom God careth for. This, and this alone is that which commendeth the Creature to the Creator.  
Fourthly, That is the most excellent quality which directeth to, and prepareth the soul for the most excellent end. There is an end to which the wise Creator hath ordained and designed every thing which he hath made: and there is an end which every rational agent propoundeth to itself in working: and there is an end or issue, which every thing will have. The great end of man in point of action, for which God hath created him, is the glorifying of his holy Name. The wise man saith, God made all things for himself. And the Apostle saith, For him are all things. God in working, worked for the best ends, cause he could work for no greater, wrought for himself. The Apostle saith of man particularly, We are created in Christ Jesus unto 
Eph. 2. 10.  good works, which God had before ordained that we should walk in them. Man's great end in point of fruition and privilege, is the enjoyment of God here, in the influences of grace; hereafter in the beatifical vision of his glory. There now are the great ends of man; the ends for which God hath created him, and which the wiser sort of men will propound to themselves. Besides these great ends of man, there are also some little ends of humane actions to which men direct much of their action; such as the obtaining of a comfortable being and subsistence in this life, etc. An end (though in itself considerable) yet exceeding little in comparison with the former, as every one will judge who hath but learned to compare Time with Eternity, and the soul with the body, and outward man. Take now all those other things before mentioned, as things either in reality, or vulgar estimation, raising the price of one mortal above another (this only excepted) the highest end they move towards, which they dispose and prepare the creature for, is no more than a sweet and happy being in this life, and that too, according to the various humours of men; as one fancieth happiness to lie in riches; a second, in pleasure; a third in intellectual, or moral virtue. Bodily strength and health are great blessings of God; but what further fruit do they bring forth, than what tastes well to a mortal ? what do they signify more, than that such as are blessed with them, pass the time of their mortality with less pain, sorrow and trouble, than those that want them? Beauty is an amiable gift; but hath it any further influence upon man's felicity than this, that whose are blessed with it, stand in a nearer capacity to some creatures favour than others, more deformed and uncomely, to whom being united by marriage, or some near degrees of affection, they shall (probably) in the world have a life of more content, pleasure, and outward satisfaction, than others who are not under so lovely circumstances. Come from them to the endowments of the mind; knowledge, prudence, a diligent, industrious, or active spirit, etc. and indeed what ever else can be named (this fear of the Lord only excepted) they neither direct the soul to its best and noblest end; nor any way prepare and dispose it for the obtaining of it unless in a very remote capacity. What's the issue of knowledge, wisdom, but this, that the persons thus far blessed, stand upon better ground to live in the world than other men, as well in regard of the satisfaction these habits give to the mind, as of the light that ariseth from them to direct a man's converse, and the usefulness of such a person unto others. The same might be said of moral virtues, Riches, Honours, great Relations, etc. They none of them look beyond this life, nor contribute any thing to an happiness beyond it. Nay, it were yet something, if they perfectly blessed a man, so long as he is circumseribed with the limits of time and mortality; but how little do they, if I shall evidence they come short of this? than which there is nothing of more easy demonstration. For to us who are Christians, there's something more required even to such an happiness, than an affluence of worldly contentments. We know and believe that there is a God, that this God is the chiefest good, and consequently (building upon the rational principle of all Philosophers) we conclude that happiness even on this side of Heaven, must lie in the enjoyment of this God; having an interest and portion in him; nor can any assent to principles of reason above Atheism, but his reason will enforce his subscription to this; for if he believes there is a God, he must acknowledge him supremely good; and his reason will tell him, happiness must needs lie in an union with the highest good. The Heathen Philosophers indeed, having not the light of divine revelation, according to their various humours (not knowing of any possibility of enjoying God) judged pleasures, riches, honours, knowledge, virtue, to be the greatest good, and consequently man's happiness to lie in the fruition of them. But we, though our common share in reason with them, enforceth us to agree with them in that main principle, That man's chiefest happiness must necessary lie in his union to, and fruition of the greatest good. Yet being further enlightened, cannot agree with their notion of that good; for although they had their dark notions of a divine being, yet the possibility of a creatures union with God through Christ, God's indwelling in the soul, the having of God for their God, reconciled in Christ, were things which Aristotle and Plate never dreamt of: But we having, by the light of the divine Spirit, made these discoveries, even their reasonable principle, enforceth us to conclude, That the highest enjoyments and happiness of man even in this life, must needs be his union with, and enjoyment of God. His being made partaker of the Divine Nature, and transformation into the Divine Image. So that all those other things do not reach so much as this end, the happy being of a man in this life; for we all know it is possible that men and women may have strength, beauty, knowledge, prudence, wit, great relations, riches, honours, etc. and yet enjoy nothing of God, but be at infinite distance from him, whom we acknowledge the supreme and chiefest good. But now this excellent habit, The fear of the Lord, doth both evidence our present union with God, and his special favour to us; and also it worketh us up to further degrees of union and communion with him.  
But further yet, we who are Christians, are taught to look beyond this life, to consider ourselves as creatures under an ordination to a certain Eternity, either in happiness or misery. We know that our souls are immortal substances; and will not, as the sensitive souls of beasts when they die, evaporate into air: Hence we are concerned to consider wherein the happiness of a soul in its state of separation lies; and believing the Scriptures, we cannot but believe that even these immortal bodies shall in the Resurrection put upon immortality, these corruptibles' incorruption, and so are concerned further to inquire wherein the happiness of the soul and body lies in its state of reunion. Here again we cannot but with the Philosophers agree, that it must needs lie in an union with, and an enjoyment of the best and chiefest good, which the holy Scripture calleth, A seeing of God as he is; knowing him as we are known; being ever with the Lord: In one word, Eternal life. This now our reason naturally working upon Scripture hypotheses, enforceth us to believe: and that this is the noblest and highest end of man as to privilege, to which it is but reasonable that he who knoweth it, should direct all his actions. Now let us consider all those other pretty things, and see what they signify with relation to this end. The strong man, the beautiful woman, the knowing, the prudent and politic person, may all of them go to Hell: the morally virtuous person may be for ever excluded the Kingdom of God (that righteousness exceedeth not the righteousness of Scribes and Pharisees.) The Apostle, 1 Cor. 1. 26. speaking of those whom God hath chosen, saith, Not many noble; not many wise after the flesh; not many mighty; but God hath chosen the foolish things of the world to confound the wise. The poor of this world hath God chosen, saith St. James. Can you look into the black dungeon of infernal spirits, where miserable souls are reserved in chains, unto the further judgement of the great and terrible day, you would see there many a Goliath, whose strength could not rescue him from the potent arm of divine Justice. Many a Thais, whose beauty, instead of commending her to those eyes (which see not as man sees) rather betrayed her into that miserable pit. Many a Prince and Emperor, who knew not God, nor obeyed the Gospel of the Lord Jesus. Many a cunning Achitophel, whom God took in his craftiness. Many an ingenuous Atheist; many a rich Dives; but amongst them all, you would not find one single man or woman, that in this life feared the Lord. No, Prov. 3. 18. Wisdom is a tree of life to them that lay hold on her. All those other notes of distinction make some difference betwixt one creature and another as to this life; but as to the noblest and highest end of man, the blessed and happy enjoyment of God to all eternity; nothing but grace, nothing but the fear of the Lord makes any difference at all; without this, all persons, noble and base, rich and poor, beautiful or deformed, knowing or ignorant, witty or heavy, prudent or foolish, virtuous or vicious, will go to the same place of torments. This therefore must be the most excellent habit; and the person possessed with it, the most excellent person, because leading to, and prepared for the most noble and excellent end.  
Again, the fear of the Lord will appear to be the most excellent thing, and the person possessed of it, to be the most excellent person; if we consider those noble actions to which the soul is by this principled. Humane actions are ordinarily divided unto such as are natural; such as eating, drinking, etc. moral, and civil, or political, such are the works of our callings, giving to every one their due, living soberly and temperately, etc. and such as are Religious, which are our actions of homage to God: of these now the second are more noble than the first; and the last the noblest of all. Again, as to our religious actions, they are either more imperfectly, or more perfectly such. I call those more imperfectly such, which indeed are so as to the matter of the act, but not as to the manner or form of the performance; so prayer, hearing the Word of God, etc. But these are not so in a perfect and true notion, unless performed from a due principle, in a due manner, and to that due end which God hath commanded. Now those are our most noble and perfect actions, which are religious in the most proper and perfect sense; and to those, this excellent quality; The fear of the Lord principleth the soul. Others do but dispose and fit the body or mind for natural or moral actions, strength, bodily activity do no more, no more do knowledge, prudence, or the habits of moral virtues; or if some of those other things do dispose and principle any to religious actions; yet it is but to such actions more imperfectly considered. It is true, knowledge is an excellent thing, and hath its use, not only in fitting a man for greater perfections in natural and civil actions, but also for religious services; it prepareth men for prayer, hearing the Word, etc. and the habits of moral virtues prepare men for virtuous actions commanded in the word of God, and which are to be performed in obedience to the command of God; but now Grace, the fear of the Lord disposeth, and prepareth the soul for the most perfect performance of religious duties; such as are truly religious in all circumstances, so as they shall be acceptable unto God. Every one who giveth to the poor, or doth a just action, doth not that which is acceptable to God; but he alone who doth those things from a principle of faith, or in the fear of God, and in obedience unto God, doth that which God accepteth. So saith Peter, In every Nation, he that feareth God, and worketh righteousness, is accepted of him. Every one that worketh righteousness, from the fear of the Lord, principling his soul to such righteous acts, is accepted of God. So as this fear of the Lord upon this account, is the most noble and excellent habit, as it principleth the soul to its most noble acts, and to the truest and most perfect performance of them; being that without which (as the principle) it is impossible a soul in its highest acts of devotion should please God. The virtuous actions of men; yea, the religious actions of formalists devoid of this principle, are no better than splendid sins (as Augustine called the moral of the Heathens) so that by the same reason that we judge, knowledge, prudence, or any other intellectual or moral habits, more excellent than other ornaments of a man, as sitting and disposing persons for more noble and brave actions. We must also judge The fear of the Lord more excellent than them all, because it further ennobleth the soul, preparing and disposing it yet to and for more brave and excellent acts, as such whereby we most answer the end of our creation in glorifying of God, and wherein, or in the performance of which in such manner as this directeth, we are acceptable unto God.  
6. But let us further consider this noble and excellent quality, in the aspect which it hath upon us, not only in the performance of our duty to God, under which respect we have already considered it; but in the influence which it hath upon us in our civil and political converse with men. David Psal. 16. 3. calleth the Saints which are in the earth the excellent. Indeed they are so, and that not only as Saints, as persons prepared for God (as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Saints in that place seems to import) but also upon a rational view, and a truly civil and political consideration. Persons fearing the Lord, have not only the best souls, and are not only best considered in themselves, and in reference to God, but they are also the best neighbours. This will appear to you upon the digesting these two considerations.  
1. That the Word of God considered as a system of precepts fitted for the maintaining of humane society, is the most excellent body of such political precepts, with all possible advantages of comfort to such as are engaged as c●● relates in such societies.  
2. Secondly, (which I told you in opening the subject of the Proposition) That the person fearing the Lord, is a person who having the dread of God upon his heart, exerciseth himself in a strict observance of the Divine Law, in all things to keep a good conscience both towards God and towards man.  
1. The first is a most demonstrable truth; take all the Laws of the wisest Nations and Lawgivers that ever were in the world, pick out the best of those of the twelve tables at Rome, amend what is deficient there by those of Solon and Lycurgus, refuse Justinians Code. Search all the bodies of Laws in the world, and out of them all make one Systeme, one body of political and domestic precepts; it will not prove so fitted for the comfortable and advantageous living in humane society, as the Law of the Lord contained in the holy Scriptures is. I durst appeal to the reason of a Cato or Aristides in the case. Let but any person out of the Book of God, draw out those precepts which it hath given concerning Magistrates and Subjects, Husbands and Wives, Parents and Children, Masters and Servants, or any political 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then let him but suppose such a City in the world, where within doors, all Parents and Children, all Masters and Servants, all Husbands and Wives lived exactly according to those Rules, and without doors; the Public Magistrates, and the people governed by them, the Ministers, and their respective flocks, neighbours and friends, behaved themselves each to other according to those prescriptions, and let him fancy if he can; and soberly tell me if he can, what could be wanting, to the beauty, honour, and comfortable living of such a society. So true in this case also is that of David, Psal. 19 7, 8. The Law of the Lord is perfect. The Statutes of the Lord are right. It were easy to demonstrate this in particular, were it not too large a digression.  
Now I say in the second place, That a person fearing the Lord, is one who doth exercise himself in this, in a strict observance of the Divine Law, to keep a conscience void of offence, both towards God, and towards men. Whence it must necessarily follow, that the fear of the Lord is the most excellent quality, and the person fearing the Lord the most excellent person, considered in a political, as well as a religious capacity. The best neighbour, husband, wife, parent, child, etc. as well as the best Christian. Let us but use our reason a little. Is not that man or woman best prepared to, and fitted for humane society, who is under the highest obligations imaginable, To do no kind of wrong to another; To give to every one his due, and that in every capacity, and as he hath occasion; even to his enemies, and to the worst of men, without any respect to his particular prejudices, to do all possible good; and who accordingly so liveth, so walketh? The person fearing God,  
1. As to these things is under the highest imaginable obligations.  
2. Thus he walketh, thus in a great measure he liveth, giving still allowance to humane infirmities.  
1. I say first, he is as to these things under the highest imaginable obligations. This will be evident to you, if you will consider, that the Law of the Lord (which he owneth as his only Rule) requireth these things at his hands, that this Law is not only in his eye, but in his heart; that he stands obliged to the performance of it, under the fear of the greatest terrors (such the terrors of the Lord are) and under the encouragement of the largest promises, and upon the highest principles of ingenuity. A man or woman not fearing God, may be under obligations to do no man wrong; to give to every one his due; to do good to others, etc. But I pray, what are his obligations? Let us weigh them apart, and consider them with the obligations to the same things, which are upon the hearts of persons fearing the Lord; and who have in them this same principle.  
1. Others may be under the obligations of humane Laws; and blessed be God for them; to them we are beholden, that there are in the world no more murders, thefts, and other disorders, to the utter confusion of humane society. Men are afraid of the Axe, the Gallows, etc. But alas! what is the force of these, compared with the terror of everlasting fire, prepared for the Devil and his Angels? If he be under an obligation to avoid these enormous disorders in humane society, who is only awed from them with the fear of a Gaol or Gallows? what is he, think you, who is afraid of being tormented in Hell by the wrath of God to all eternity? Where the worm never dieth, and the fire never goeth out? It is true, there is the same obligation upon him that feareth not God; he is in danger of Hell fire; but it is the person fearing God who alone firmly and fixedly believeth any such thing. Others, if they do not laugh and mock at such things; yet very faintly assent to Propositions of such a nature.  
2. Obligations may lie upon others to just and virtuous actions, from the rational beauty and comeliness of a just and sober conversation, above one which is lewd and debauched. Until reason in man be outlawed, and beastly passions and affections have perfectly subdued it, moral virtue will commend itself to humane nature. But what is the force of this obligation, compared with the Will of God to that man, who hath said, the Lord shall rule over him? Or to the apprehension of a Conformity (by such actions) to Jesus Christ, to him to whom Christ is precious, who hath avowed Christ to be his Master, and assumed to be his Disciple. What is this obligation to the consideration of a gracious man, that these are the fruits of the Spirit which he hath received, and in which he standeth obliged to walk, and that the contrary acts are the fruits of the flesh, which he standeth obliged to mortify: which if he so much as savours, they will argue him to walk after the flesh, and conclude him liable to condemnation, as having no interest in Jesus Christ. The gracious man does not these things, because reason only approves them; but because God hath commanded, and because God doth approve them, because they are the Will of God concerning him, because Jesus Christ (while in the flesh) so walked, setting him an an example, etc.  
3. Thirdly, Others may have obligations upon them, to do some such things from good nature. Some naturally are of more sweet and ingenuous natures than others are; more naturally inclined to justice, pity, mercy; and this obligation worketh very high where it is found. But alas! what is this to his obligation, who hath these things as branches of the Law of God engraven upon his heart, and that in that deep sculpture which the finger of the holy Spirit useth to make? to his who hath a new name, yea and a new nature given to him; and from that new nature, acts according to the prescript of Divine Law freely and ingenuously, not from constraint. Luther sometimes said of such a one, Justus non debet bene agere, sed bene agit. A passage that had need of a candid interpretation; but thus far true, That a man or woman truly fearing God, is not so much constrained by the force of a Divine Law (in which sense it may be the Apostle saith, that the Law is not made for him) as compelled by his new nature, and the generous principles of the new creature; his nature is quite altered; the things which he hated, he now loveth; and what he formerly loved, he now abhorreth.  
4. Again, a man or woman not fearing God, may be under some obligations to just and virtuous actions, which may make him a good neighbour. From Honour, obedience to Governors, Courtesy to some who have done him a kindness; or an ingenuous nature abhorring to do wrong to such as have done him none. But alas! what are these, compared with the honour of maintaining the repute of a Christian, of a child of God, who is concerned to walk unblamably, as a Spouse of Christ, which must be presented without spot and wrinkle, who is pressed to these actions from a far higher engagement upon his ingenuity, as they are the prescripts of that God, who hath loved him with an everlasting love; of that dear Saviour, who hath not loved his life for his sake. I (saith he) must love mine enemies; do good to them that hate me; bless them that persecute me; and pray for them who despitefully use me. Thus I shall be like my Father which is in Heaven. Thus I shall fulfil the Royal Law of Love, under which my Saviour hath laid me. I cannot say, I love him, if I do not keep his Commandments.  
5. One not fearing God, may be principled to some such actions, from some hopes, either from some particular friends, who (if he behave himself virtuously) will do well by him; make him their heir, or for some hopes of honour, credit and repute in the world; and these things ofttimes go a great way. But how much greater is the obligation to these things, under which a gracious soul is from his hopes of the enjoyment of God here, and the blessed fruition of him in the beatifical vision hereafter? These are the hopes of a person fearing the Lord; how infinitely higher than all earthly hopes, of what nature soever? What are all the hopes in the world laid in balance with them? how much lighter than vanity? I will add but one thing more.  
6. A person not fearing the Lord, may be engaged to the doing of these things, from some Law that he hath laid upon himself, some Oath or Promise. But what are these to the correspondent engagements of this nature, which are upon the hearts of all truly fearing the Lord. To say nothing of the Baptismal Engagements, common to others with them (though better remembered by such as have not received the grace of God in vain) or such as they have renewed in their daily prayers, in sicknesses; or so oft as they have come to the Lords Table. What think you of that great engagement to these things (amongst others) which every one fearing the Lord, taketh upon him in the day when the Lord calleth him out of darkness into marvellous light, and putteth his Spirit into him. There is no obligation like to this; and reason itself will tell you so. For by how much the reason is greater upon which the promise is made; by so much usually the obligation arising from it doth more constrain. God in the day when the soul accepts and layeth hold upon the Covenant of God, saith to the soul, I am thy God, and the God of thy seed; my Christ, i● thy Jesus; my Son, thy Saviour; only walk thou before me, and be thou perfect. The soul replies, My God, I bless thy Name; I own thee as my God; I accept this Christ as my Saviour, and as my King and Lawgiver, as well as my Priest, and Redeemer. After this solemn stipulation betwixt the Lord and his soul, he finds amongst the Laws of Christ; Defraud no man; own nothing to any but this, that you love one another. Love your enemies. And many more moral and political precepts, he is certainly under the highest imaginable obligation to do these things which are contained in the Book of the Divine Law, and which do unquestionably (if duly performed) make him that doth them excellent in all his moral capacities, whether Political or Oeconomical. But  
2. Secondly, As every man fearing God i● under the highest imaginable obligation to do these things; so in a great measure he doth them, giving an allowance to humane frailty, (for who liveth and sinneth not against God?) But unless a man in these things aimeth at his duty: unless he sets his heart and his hand to it, the notion of one fearing the Lord, as I opened it to you, will not agree to him. I am not speaking now of such as mock the world with vain shows, and mere appearances of Religion, when in the mean time they are but painted Sepulchers, full of filth and rottenness; but of one truly fearing God (which none can do, who hath not a respect to all God's Commandments.) I say, such a one, take him with all his failings, is a most excellent person; and that not considered only absolutely in himself, and relatively towards God; but considered also as a neighbour, and one truly fitted for politic society. Such a one may have his errors and deviations from the avowed rule of his life; either from ignorance, or mistakes of his duty; or from particular passions, or unusual and impetuous temptations; but take him in the whole course of his life, in his relative capacity, he is the most excellent person. Murders, quarrelings, private revenge, thefts, intemperance, drunkenness, uncleanness, cheating, defrauding, oppression, lying, perjury, false witnessing, evil speaking, reviling, malicious practices. (The great things which disorder humane societies) are inconsistent to such a degree with his principle, that he stands obliged to abstain from the appearances of them, and to hate the garments spotted with them, and not to allow them a room in his most secret thoughts. Whence by the way you may observe, how unjust prejudices, and evil reports by a sinful world, are taken up, concerning the right ways of our God. There is nothing of all neighbourhood can be charged upon the principles or professions of those that walk according to that sacred Rule. If any have called themselves Jews, which are not indeed so: Or if any who have not the root of the matter in them, have stumbled and fell, and given those who have watched for their halting occasion thus to blaspheme, let them bear their own burden; In the mean time, let an holy God and his ways be discharged from any such imputations. The fear of the Lord still remains most excellent; the most excellent principle of moral and political actions; and whoso truly feareth the Lord, is, and according to all true principles of reason must be concluded, even as to these things, to be the most excellent person, Do this and live (saith Joseph) for I fear God. I durst not abuse you; I dare do you no wrong, for I fear God; and though this were sufficient to have said, yet considering what advantage the peevish world hath always taken from the miscarriages of individual profession, to charge profession at large; I shall but offer this further demonstration for the stopping of every mouth. Let any one proportion any number of inhabitants in any place, to the number of those in it whom it may be the world in reproach calleth Puritans; those I mean who profess to Religion and Godliness; and observe, in which number in a few years, he findeth most blots, and confessed irregularities of life (political life) from that very Rule, which reason itself dictates to be most comely and honest betwixt political relations; which every one must own to be a fair trial of the matter in issue. A particular professor may err; and in that white society, one blot makes a great show, especially advantaged by the world's prejudice, and the eagerness it hath against them to find something whereof to accuse them; but if you compare their number, and errors, with the like number, and the disorders of others, it will be enough to recover your reason to a just opinion of them.  
7. Lastly, It will appear, that men or women fearing the Lord, are the most excellent persons, if we consider the train of blessings and good things which the fear of the Lord bringeth along with it to the heart and house of those in whom it dwelleth. It is a way of reckoning which the world hath taken up, by which to rate the excellency of persons from such eminent favours, as Princes or noble persons have bestowed on them; and certainly it is good upon a supposition, either that Princes are the most judicious of men, so as they can least err in misplacing their honours; or that an higher hand of God doth direct them (both which failing) possibly the judgement of excellency from this foundation is but erroneous (though only reversible in f●ro Coeli.) Thus we judge the Duke more excellent than the Earl; the Earl than the Baron; the Baron than the Knight, etc. Their excellency lies in this, that the Prince hath delighted to honour them; they are his Councillors, his subordinate Magistrates. Others possibly may be found as learned, as virtuous, etc. but in this they have ascended. The Prince (who is the fountain of honour) hath conferred most honour on them.  
What shall we then say to the men and women whom the Lord of Lords, the King of Kings, the God of Heaven and earth hath delighted to honour; and that not with the titles of Dukes, Earls, etc. but with the title of his Sons. To as many as received him, he 
1 Joh. 12.  gave a right to be called the Sons of God. What manner of dignity is this? (saith the blessed 
1 Joh. 3. 1.  Apostle.) Christ is not ashamed to call them Brethren; they are all Kings and Priests to the most high God. Though their Kingdom (like their Lords) is not of this world. And as they are the persons whom the Lord delighteth to honour; so they are those whom the Lord hath delighted to bless; he hath blessed them again and again, yea and they shall be blessed, Psal. 112. 1. Blessed i● the man that 
Psal. 112. 1, 2, 3.  feareth the Lord, v. 2. His seed shall be mighty on the earth, v. 3. Wealth and riches shall be in his house. Again, Psal. 128. Blessed is he 
Psal. 128. ●.  that feareth the Lord. v. 2. Thou shalt eat the labour of thy hands; happy shalt thou be, and it shall be well with thee; thy wife shall be as a fruitful Vine by the sides of thy house; thy children like Olive plants round about thy table. Behold thus shall he be blessed that feareth the Lord. In short, this fear of the Lord is the same with what the Apostle calleth Godliness; of which he saith, that it is great gain; having the promise of this life, and of that which is to come. It is the same with seeking the Kingdom of Heaven, and the righteousness thereof, Matth. 6. 32. as to which the promise is made— and all other things shall be added unto you. It is true, such are the mysterious dispensations of infinitely wise providence, that we do not see all these things falling out to be the particular portion of every one truly fearing God in this life; but the promise of these things is theirs; and he who hath promised they shall find both able and faithful; only they must also allow him to be only wise; one who is so indulgent a father, that when his children want bread, will not give them stones, nor Scorpions instead of Fish. And his mere indulgence it is (guided by his infinite wisdom) which is the cause that the things promised in these promises, are often not given to his children in specie, but in the value, They should have these things, if their wise father did not see they would be losers by them; if they have them not, that he may not seem guilty of breach of promise (for he cannot lie nor repent) they are made up in things infinitely better (and such exchange is no robbery) or else they have a satisfied mind in the want of them (and godliness with contentment i● great gain.) It may be they have them not at their own desire, having prayed (as Agur) that God would give them neither poverty nor riches, but food convenient for them.  
Thus I have largely demonstrated the Proposition, and made it good to you, that upon all rational accounts, which way soever we look to make up a judgement. The man or woman fearing Jehovah, is the most excellent person; and the fear of the Lord is the most excellent quality or habit. You heard before what pretences other persons, or things, ha●● to any degrees of excellency; and you have heard now, what transcendent, superlative excellency, these persons or things have above them; how (according to the dialect of the text) they ascend above them all. But I have yet a third thing to do, which will give a further evidence to this truth.  
3. I have before considered those other excellencies in their full latitude of worth; supposing them not at all subject to vanity, nor liable to any rebatements from their true value, by reason of any accidents which may depretiate them. I must now take another view of them in their state of vanity, and show you what both Reason and Religion show necessary to be rebated from the true value of them; and then consider, whether the fear of the Lord be under such a subjection yea or no; if not, this will be (and that no slighty) further evidence; That the fear of the Lord, is the most excellent thing; and the person fearing the Lord, the most excellent person. For this I have a foundation in my text. Favour (saith Bathsheba) is deceitful. Beauty is vain. Favour, i. e. the favour of men; whether of great men, which is the spring of honour; or of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vulgar, which is the spring of same, credit and reputation. This is deceitful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lie, a mere falsity. Beauty is vain; we translate it in concreto, but it is in the Hebrew, in the abstract, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity; Vanity itself, that is, most vain.  
It were easy to show you by a plenty of witnesses, that the words in the Hebrew are both of vast signification, and ordinarily used to express the utmost emptiness, or unworthiness of things; either upon the account of the Nothingness of them in reality; or the Emptiness of them, as to the satisfying our expectations: Or the Sin and Corruption which ordinarily cleaveth to them, and attendeth them: Or the uncertainty and inconstancy of them: Or their perishing nature; or any other accounts: For indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words generally used in Scripture, either to express things of nought; or things that are sinful; and so worse than nought. But I will reduce my discourse to some certain heads, and in some few particulars show you the emptiness and vanity of all other appearing excellencies, in some few particulars.  
You have heard that all their excellency lieth either in the approveableness of some of them (such as are the intellectual and moral virtues) to the Reason of a man: Or in their usefulness and subserviency to our comfortable subsistence in the world; or in this, That they are the gifts of God, by which he maketh one person to differ from another. But the falsehood now, and the vanity of all those things for which we must rebate, lieth chief in these things.  
1. They are far bigger, and more glorious in appearance, than they are in reality.  
2. They are such as never fill and satisfy the mind of the person that is possessed of them.  
3. They are (many of them at least) dangerous snares to our immortal souls.  
4. They are all of them subject to eclipses, mutations and changes, which when they fall under, the former advantages which any person had from them, will not recompense the disadvantages which he or she will have from their disappointments, in the lots or abatement of them.  
5. They neither at all help, or make us to excel in the most needful time. I'll speak something to each of these.  
1. I say, Those other things are far bigger, more, and more glorious in appearance than they are in reality. Thus they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any thing which seemeth to be something, and is nothing; or which seemeth to be more than indeed it is, so far as it cometh short of what it seemeth to be; so far it is no better than a falsehood, and meer●lye. I will not instance in all those other things which I mentioned, as raising the price of men and women each above other: (that were too large a work) I will instance but in some few of them. Take that pretty thing which we call Beauty; it is indeed in appearance a great thing. Doth not the vain woman think so, who in the morning beholding her own reflection in her glass, and espying a little better air of her countenance, a better mixture of colours in her cheeks, than in other women's, thinks this is warrant enough for her to admire herself, stretch out her neck, and mince it with her feet all the day after? Or if the view of her face doth not in all points please her, she thinketh it worth the while to spend both her money and her precious time to mend it with patchings and paint, with trickings and trim of herself? And doth not the vain gallant think Beauty something, who is so bewitched with it, that forgetting the noble soul of which he is possessed (ordained to higher employments;) and the reason which he inheriteth (which should guide him to a better purpose) thinks his money and his time well spent, while both are miserably expended to evidence his dotage upon this painted Sepulchre, which it may be within is nothing but darkness, filth and rottenness? In the mean time, let us look wistly upon this thing which we call Beauty; is it any more than a perfection of bodily parts, placed in a due proportion each to other, and with a due and proportioned mixture of such colours as are proper to flesh and blood?  
As to the former, what is there in it more, than is to be found in many an Horse or Dog, it may be an higher degree? As to the latter, what is there more than in a Rose or a Lily? Nay, what so much, as in many a flower of the field, or in many a picture? As to many of these it may be said (as our Saviour said of Solomon compared with the Lily) The most beautiful woman is not for colour like one of them. Oh what a lie is beauty then! that which in outward appearance is such, that a vain woman will sacrifice her soul, life, estate, time, to obtain, preserve or maintain it? that which a vain man will spend all that he is worth in a base service and homage to it? when in reality it is no further perfection, than may be found in a Dog, an Horse, or other brute creature; yea in a vegetable creature; in a pitiful flower or plant, above what can be found in any of the Sons and Daughters of men? For Favour or Honour; it is a thing that carrieth a great show in the world; what high thoughts of themselves doth it raise in them that are ●●gnified with it? what a supercilious eye do those that have it but in a superior degree, cast upon those but a step beneath them? How much doth it make vain man admired, served, complemented in the world? But in reality, what is this gay thing? The world is yet at a loss where to find its residence; whether in honorante, or in honorato; in the person that giveth, or that receiveth it. Certain it is, that it is a mere air, and in reality just nothing; that which is often gained by fordid persons, which neither betters the man, as to his body, mind, nor soul; only serveth him as to a comfortable subsistence in this life, and gains him the wall, a cap and a knee, and a title. Take Riches, another thing which in vulgar opinion carries with it a great notion of excellency, and imprinteth upon man a considerable difference from his neighbour: They make a fair show, and have a great appearance; hence whoso hath them, swells in the opinion of himself, and all he world does him homage. But what is silver and gold in reality? What is gold more than yellow sand? and silver more than white earth, considered in itself, without the relative value which men put upon it? Indeed more (by far) is to be said for the inward habits of the mind; Knowledge, Prudence, Sobriety, and the rest of the moral virtues; but neither are they without their vanity, as I shall show you anon. I shall add no more to this first thing, demonstrating the vanity and emptiness of such other things, as enhance the price of one man above another. They are a great deal more in appearance, than they are in reality.  
2. The second thing which I instanced in, was this, They are such as never fill or satisfy the mind of the person possessed of them, like dreams of feasts, notwithstanding which, we are hungry; lies in our right hand; like wind in the body, which often filleth the stomach, and spoileth the appetite to its proper food, but never nourisheth the body, nor satisfieth the hunger. I shall show,  
1. That they will not satisfy the wants of the soul.  
2. That they less satisfy the souls expectation.  
1. I say first, They will not satisfy the souls wants. The true wants of the reasonable soul, are, and can be satisfied with nothing but divine influences. It is a noble spirit; and none but the Father of spirits can fill its emptiness. The soul while it sleeps in the Lethargy of sin, while it sojourneth in its estate of estrangement from God (like the Prodigal) it feedeth Swine, and filleth its belly with the husks; but after it hath once fixed its resolution to return to its Father's house, nothing less than God can fill it; it cries out (as once Rachel for children) Lord give me Christ or else I die. It is plainly impossible that any thing but the favour of God, and the sense of that favour, or at least good hopes of it through grace should ever satisfy that soul, that is once awakened to consider its self (as in its natural constitution) a spiritual, immortal being, ordained to an Eternity: and as it is (in its depraved estate) by nature a child of wrath. I say again, the soul thus reflecting upon itself, can be satisfied with nothing less than the sense, or firm hopes of God's favour, making over the Righteousness of Christ unto it, and accepting it as righteous in and through Christ; and whatsoever soul is satisfied without this, is either ignorant of its own state and capacity, or exceeding vain and careless, not regarding its highest concerns. As Abraham, when God bid him ask what he would, and he would give it him, replied, What canst thou give me, whiles I go childless? So the awakened soul saith, What can God give me whiles I go childless? Beauty is a pretty thing; but what is it to Eternity? Riches are useful things, but they will not ransom my soul from the pit of Hell. Honour will serve me to take a place or the wall in this world; but it will not give me a place at God's right hand. Pleasure is a sweet thing, oh! but endless torments will be a dreadful issue of it. Great Friends and Relations are great blessings; but it is Christ alone can stand my friend in the Court of Heaven, to speak for me, that I may not be sent unto eternal burn.  
2. And as nothing but divine influences will satisfy the souls wants: so nothing else will satisfy the souls expectation. The wise man, who had as great experience as any mortal man ever had, cries out; The eye is not satisfied with seeing, nor the ear with hearing. The soul never cries, enough Lord, till Christ be to it all in all. Every thing (the fear of the Lord only excepted) is like the grass on the house tops, with which the mower filleth not his hand: nor be that gathereth sheaves his arm. What vain woman was ever satisfied with beauty? or what vainer worldling had his expectation ever satisfied with the returns of gold and silver? who was ever satisfied with honour, or the favour of men? what student was ever filled with knowledge? Poor vain man looketh upon these things at a distance, and expecteth much from them, and promiseth himself rest and content in them: But though God hath given man many outward blessings; yet he hath excepted the Rest of the mind from them. Hence man thinks, could I but arrive at such an estate, at such a degree of honour, knowledge, than I should be satisfied; but alas! he findeth that he is but like the sick person, that ●●ncieth first one thing, than another, to please his , and give him rest, which when he hath tried, answereth not the expectation he had upon it. The more a man hath of these things, the more he still would have; are they not then deceitful? are they any thing better than a lie? But hath now the fear of the Lord any such vanity attending it? surely no. I have learned (saith St. Paul) in all estates to be content; content to want, content to abound, etc. It is true, till a Christian be in Heaven, he never hath so much of divine influence, as he desireth no more. There is a spiritual thirst which will never be quenched, but by the Rivers of pleasure, that water the celestial Paradise. But yet grace, as it leadeth to a fullness of satisfaction; so it presently possesseth the soul of a proportionable satisfaction; so as it saith to all the haman's and Dives of the world (as Esau to Jacob) I have enough my Brother, I have enough; keep what thou hast unto thyself. Diogenes never undervalved Alexander's great offers, with so true an heart, as the soul possessed with it, undervalueth the whole Creation. Nor doth this ever fail the souls expectation. Every gracious soul is so far from finding any frustration in its expectations, from the enjoyments of God, that (as the Queen of Sheba to Solomon) it confesseth, that the half of that sweetness and content in the holy ways of God, which it hath met with since it turned into them, was never told unto it. But this is enough to have spoken to the second thing.  
3. Thirdly, Many of those other things which I mentioned, are most dangerous snares and traps to the poor creature.  
I shall open this general unto you by showing you,  
1. That those other excellencies are often occasions to souls of great sinnings against God.  
2. That many of them expose the person that hath them to great dangers and suffering; which the sweetness and good of them can in no measure compensate.  
1. I say first, divers (if not all of them) are occasions of great sinnings to the soul that is (seemingly) blessed with them. And this is indeed a very great vanity. Here I might enter into a large discourse, showing you what snares and temptations to sin lie in Beauty, Wisdom (worldly wisdom I mean) Riches, Honours, etc. In short, in all those other things which I mentioned (the fear of the Lord alone excepted) by which one man is in the way of excellency distinguished from his neighbour.  
1. More generally, They are all of them great occasions to men, to think of themselves above what they ought to think (which is the Apostles Periphrasis of Pride.) There is naturally in us all a propension to Pride. Now that corruption wants an hill for to stand and show itself upon, until a man hath discovered, or at least sancieth that he hath discovered, in himself something in which he excelleth another; which being once discovered, he thinks he hath warrant enough to vaunt himself, and to be a self-admirer, to scorn, slight and undervalue others (how worthy soever) if they be not, or he judgeth that they are not equal with him, in that particular thing wherein he sancieth his own excellency. But besides this snare which lieth in them all, there is scarce any of them but hath a peculiar snare in it, if not more than one. Beauty is an occasion to chambering and wantonness. Knowledge (saith the Apostle) puffeth up. Worldly Prudence too too ordinarily exalteth the soul above the wisdom which is from God; whence the Apostle adviseth men to become fools, that they may be wise. Riches, honour, and favour of men, are usual temptations to pride, luxury, oppression of others, etc. Prov. 18. 23. The poor useth entreaties, but the rich answereth roughly, Micah 6. 12. The rich are full of violence. Upon which, as well as upon other accounts it is that our Saviour saith, Matth. 9 23. That it is easier for a Camel to go thorough the eye of a Needle, than for a rich man to enter into the Kingdom of God. Do not rich men oppress you? (saith the Apostle, James 2. 6.) It would ask me a great deal of time at large to discourse to you the several snares for the soul, which lie hid in all those creature excellencies which I have instanced in. But now in this fear of the Lord, there's nothing of this danger. Solomon telleth us, That the fear of the Lord is to departed from iniquity. So Job, chap. 28. v. 28. The fear of the Lord, that is wisdom; and to departed from evil, that is understanding. So that we may say of the fear of the Lord, as Solomon speaks of the man made rich by the blessing of the Lord. The blessing of the Lord maketh rich, and addeth no sorrow with it. Other things give a man some shadow of happiness in this life; but there is sorrow added therewith; and ofttimes they do ten thousand times more harm to the soul, than good to the outward man. But now the fear of the Lord is a Rose without a prickle; it maketh the soul of a man happy, and addeth no sorrow therewith. Instead of exposing the soul to temptation, it armeth the soul against all temptations to sin against God. Amongst all other excellencies, one would think the habits of moral virtues should be most free from this vanity; yet even they have in them a most dangerous snare. The person morally righteous, being very apt to raise up to himself a confidence in the flesh, and to despise the Righteousness of God, which (as the Apostle saith) is revealed from faith to faith. Upon 
Rom. 1. 17.  this very account it was, that Saul (when Christ was discovered to him) judged those things loss, which he once accounted gain, Phil. 3. 7. But what things were gain to me, those I counted loss for Christ. What these things were, he telleth you, vers. 5, 6. One was, [touching the righteousness which is of the Law blameless.] How was this loss to him, but as his proneness to rest in that as sufficient, hindered him from accepting of the righteousness of God revealed from faith to faith. This very thing kept the Jews from submitting to the Righteousness of God. This made our Saviour tell the Pharisees, and other Jews, that Publicans and Harlots should enter into the Kingdom of God, but the children of the Kingdom should be cost out. Now in the fear of the Lord there is no snare; it keepeth the soul from sin, but no way exposeth the soul to sin.  
2. Those other distinctive excellencies, are great snares, as they expose the person possessed of them, to great suffering, and give him no satisfaction and comfort in suffering. These sufferings which usually attend those other excellencies, flow from the envy, malice, jealousy, covetousness or ambition of others. If a man or woman excel their neighbour in riches, favour, knowledge, honour, etc. they presently become the objects of their envy and hatred: this ariseth from the pride of our fellow-creatures, that will not allow them patience to be excelled. It were endless to tell you, what some men's riches, and honours, and favour of men, have cost; and what beauty hath cost others; and what is most sad. Their sufferings afford them no satisfaction proportionable to their smart; they under them bear the whole weight of their cross with their own shoulders. It is true the fear of the Lord too doth not indemnify the persons possessed with it, from trials of scourge, and cruel mockings; no not from the fiery trial, which the Apostle would not have believers think strange. Saint Paul had both troubles without, and fears within. And it was said of old, That he who departeth from evil, maketh himself a prey. Which is a sentence verifieth itself still, and will hold so long as there is a World to hate us, which hated Christ first (And the Disciple is not above his Master, nor the Servant above his Lord) or any of the seed of the Serpent in the world, which will be till our Lord hath trodden all his enemies under his feet. But as usually the sufferings of God's people on this single account, are not proportionable to those others mentioned: so neither are they without such a proportionable comfort and satisfaction, as makes them indeed no sufferings to them. The Martyr's fire is become a bed of Roses. The sufferings of this life not worthy to be compared with the glory to be revealed.  
4. A fourth thing which evineeth the vanity and deceitfulness of those other excellenciet, is, their subjection to vicissitudes and changes. I take this to be a principle adjudged by reason; That supposing a thing to have in it some grains of excellency; yet if it be subject to diminution, putrefaction; or any kind of consumption, there must be a proportionable deduction and abatement from its excellency. For we reasonably judge, that any thing which hath any intrinsecal goodness in it, it is the more excellent, by how much it is more during, and of longer continuance. Now take all those excellencies which I mentioned as contradistinct to this fear of the Lord: They all of them have an uncertainty in them, which must necessarily with considerate persons, abate of their true value. Though beauty be but a pitiful thing, yet how much more valuable were it than it is, if we did not see it a flower which upon every frost, or cold wind; every sickness and disease will fade? how much more valuable were strength than it is, if age and sickness would not make it abate? and riches, if they would not take to themselves wings and flee away; and honour, if it were an indelible character. But alas! all these things are gourds; they come up, and they perish too in a night. Beauty lasteth but a few years, if in the mean time no disease abate, or take it away. Strength hath no longer date. Riches are subject to the hand of violence, who may plunder them, and to the thief, who may break through and steal the goods which we had thought laid up for many years. They are also subject to the disposal of divine Providence, who often declares them moveables, and disposeth of the stock of this world this or that way, as it pleaseth him. Honour's depend upon the wills of Princes, and are given and taken away, when, and as they please. There is nothing of a certainty, or of a perpetuity in any of these things. But now the fear of the Lord is subject to no such accident. I will (saith God) put my fear into their hearts, that they shall never departed from me. It is a thing (as I have showed you) of infinite value, and is not subject to any change at all. It is a Jewel with which, when the soul is once adorned, it never putteth it off any more; but weareth it till it entereth Eternity, and puts on the Crown of Glory for evermore. It is the seed of God, of which the Apostle speaketh, which abideth in men, and keepeth the soul that it cannot sin the sin unto death. It is the wellspring of living water, which when once it springs up in the soul, it springeth up unto eternal life. It is a Jewel that will not be debased; gold, that will not admit of rust. O the excellency of grace above all the perishing excellencies of other things! which (as the Apostle speaks of those beggarly elements) perish with the using. We may say of this fear of the Lord, compared with other excellencies, as the Prophet speaketh of the grass and the flower, compared with the word of the Lord; The grass withereth, and the flower fadeth; but the word of the Lord endureth for ever. Beauty withereth, and strength withereth; Riches fade, and Honours fade; and all other created excellencies whither and fade; but the fear of the Lord abideth for ever.  
5. Lastly, All those other excellencies fail the persons which have them in the most needful times. If there were something of vanity in beauty, some deceitfulness in favour, some emptiness in all those other things which I mentioned; yet much might be spoken for them, would they but serve a soul in an evil day. But if this be found true of them, that (like Swallows) they all leave us in Winter, and are furthest off from giving us that satisfaction which we desire from them, and they in appearance promise us in a time when we have most need of them; certainly this must needs depreciate them in the view of every rational eye. Now that they do this is demonstrable past all denial. We have two evil days; (I mean evil to our sense) the day of Affliction, and the day of death. In the day of affliction, be it bodily or spiritual, external or internal, what do all things in the world signify? or wherein doth one man differ from another, save only by the fear of the Lord. The beauteous face hath lost its lovely colour. The strong man's finews are loosed. The knowing man is ignorant how to give himself ease. The prudent man is not wise enough to remove the distemper; nor yet under it to comfort himself. None of them, by their knowledge, learning, wisdom, can save themselves from death; nor redeem their souls from the pit. As dieth the fool, so also dieth the prudent man; leave this life, and what profit hath the poor creature of all those fine things which before differenced him from his neighbour? wherein doth he now differ? he is alike laid in the grave with him. But in these hours the fear of the Lord is excellent, and of infinite advantage to the soul that is blessed with it.  
1. In a day of Affliction. It is true, grace, and the fear of the Lord doth not deliver a man from the common incidents of that mortal condition into which sin hath brought us; it doth neither free us from troubles without, nor yet from fears within; but it giveth the soul comfort and satisfaction in this hour. Lord remember (saith Hezekiah) how I have walked before thee in truth, and with a perfect heart. A man fearing God in an hour of affliction, is quite another man from one under the same kind and degree of affliction that he is; fuller of strength, fuller of comfort; more satisfied with his condition.  
2. In the day of Death. It is true, the first curse must have its verification. We have sinned, and we must die. But dieth the child of God as a fool dieth? dieth a man fearing the Lord, as the man who hath no fear of God in his heart? surely there is a great difference in their latter end. Even Balaam had some sight of this, when he desired that he might die the death of the righteous; that his latter end might be like his. See that famous instance of David, a man indeed according to Gods own heart; yet you know how he failed both in the matter of Bathsheba and Vriah. He comes 
1 Sam. 23.  to his death bed, and the Scripture recordeth his last words; He considereth the Rule which God had set him, that he who ruled over men should be just, ruling them in the fear of the Lord: that his light should be like the light of the morning, etc. He considers again that his house had not been so with God, as it ought to have been? what comforts him? Thou hast (saith he) made a Covenant with me, well ordered, and s●re in all things, etc. This, and this alone is that which in these hours of distress, can relieve a poor creature: and the worst of men will give in their evidence to this. They will at their dying hour, and when they lie upon beds of sickness, cry out, Favour is deceitful; Beauty is vain. They will then agree with Solomon, to warn their friends to fear God, and keep his Commandments, telling them, this is the end of all.  
This now is sufficient to have spoken in the Explication or evidence of the point, which may all be summed up in this one Argument.  
Whoso is possessed of that quality which both in itself considered absolutely, and in respect of all circumstances, is the most excellent person.  
But that man or woman in whom the true fear of the Lord is, and dwelleth most eminently, is possessed of the most excellent habit; whether it be considered in itself more absolutely, or with respect to circumstances. Therefore that person is the most excellent person.  
I come now to the Application of the Point.  
In the first place, what you have heard Use 1 may serve to evince the vulgar mistake, concerning the excellent of the earth; and also to abate those high conceits which men ordinarily have of themselves; who in the little things of the world differ a little from their neighbours. The world (if this Doctrine be true) is greatly mistaken, both in their judgements concerning the most excellent things, and concerning the most excellent persons.  
1. I say first, in their judgements as to the things that differ; and are more excellent than other. If you should run to and fro the streets of your City, and ask every one whom you meet, Friend, let me have your opinion; what do you judge the most excellent thing in the world? it is very like they would not all agree in their answers; some would say, Pleasures, and a satisfaction of their lusts. Others would say Riches; if a man had as much money as he could spend, a plentiful estate to live on. Others would say, Honour and Favour: if a man be great at Court, a favourite to Princes, they will judge him the happiest man alive. It may be others would judge Learning and Knowledge is most excellent; or Moral Virtue is the most excellent: but where shall we find a person who would say, The fear of the Lord is the most excellent thing? Some rare person possibly might be found, who would say with David; There be many that say, who will show us any 
Psal. 4.  good? Lord, lift thou up the light of thy countenance upon us. Or with Solomon; after he had tasted of all those sweet things which the world affords, Eccles. 12. 13. Hear the conclusion of all, Fear God, and keep his Commandments. But the most of men would neither like David's nor Solomon's judgement in the case. Nay, even of those who would say, Grace is the most excellent thing; how few are they whose practice would not condemn them in what they speak with their mouths? Man naturally loves, desires, valueth, chooseth, approveth the things which he judgeth most excellent. The low opinion which the most men have of Religion, and the fear of the Lord; their little endeavours for it, and pursuit after it, are plain instances (let men say what they will) that they judge other things more excellent. Yet, could you meet with any who had the sentence of death in himself, any strong apprehensions that he must in a short time go down to the pit, and upon whom the terrors of Hell had seized, this man would tell you, that of all things, the fear of the Lord is most excellent; which is enough to evince the truth of the thing, and that nothing but the violence of temptations, and prevalence of corruptions makes men to judge otherwise.  
2. As what you have heard leadeth you to judge truly concerning the best things; so it leadeth you also to a true judgement concerning the best persons. What the Prophet complained in his time, is true in our time. We call the proud, happy. We judge them the best, that are the richest; the most honourable; and who are dignified with the greatest titles. Thus ofttimes we call a covetous worldling, a griping Usurer, or Extortioner; a swinish drunkard, a sordid unclean person; a profane swearer, a blasphemous curser; one that rends the sacred Name of God with unheard of oaths, revile, blasphemies. The best men in our Cities, in our Parishes (and yet we contend our Parishes to be particular Churches, and these the members of them.) Away with such more than Pagan Nonsense. The Heathens would not have judged thus. What Roman did not prefer Cato before Clodius or Catiline? In the mean time, what account is made amongst us of men and women fearing the Lord; they are counted as the filth and off scouring of the earth; fanatics, Precisians, Puritan; the vilest persons on the earth; the only persons fit for all manner of filth to be thrown upon; all manner of injuries to be done unto; the only persons fit to be thrown into Gaols, etc. Yea and this fear of Jehovah is become their crime; if they dared to sin against God, they might avoid these dangers. Nor is it any wonder at all; The Disciple is not above his Master; nor is the Servant above his Lord. They that said of our Saviour, He hath a Devil, may be allowed to say so of his Disciples, I hope. The Apostle calls wicked men, and such as have 
2 Thes. 3. 2.  not faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unreasonable men. The Scripture ordinarily calleth them fools. Want of reason and understanding in men and women appears in nothing so much, as in their judgement about persons and things that differ. Would not you account that man a fool that should choose an Apple before a piece of Gold; and prefer a servingman, because dressed up in gay clothes, before a Prince, or noble man? or before some other person of known intrin●ecal worth and excellency? and are not those persons fools, and unreasonable men, who when reason thus many ways evinceth the fear of the Lord to be the most excellent thing; and persons fearing the Lord to be the most excellent persons; yet dote upon other things, and persons, as more excellent than it, or them; desire, choose, delight in any persons rather than these? yet this is the ordinary course and practice of the world. What more despicable than the fear of the Lord? Who makes himself so much a prey, so odious and despicable, as he who dares not to sin against God, and is afraid of disobeying his sacred precepts? Is not their judgement an evidence of their folly? Do they not still make it good, that wanting faith, they are unreasonable men?  
But leaving the ignorant world, which Use 2 knoweth not the excellency of Grace; and is no fit to judge between things earthly and spiritual, than the blind man is to judge of colours that differ. Will not this Doctrine convince God's people of many errors in practice? There are a people in the Lord, who own the Lord, and seriously profess unto his fear; yet neither live as if they judged the fear of God the most excellent thing; or those who fear the Lord the most excellent persons. Give me leave to speak freely to you, who I know do own what you have heard to be truth, and will profess a cordial assent unto it. Do you indeed judge the fear of the Lord, Grace, the best and most excellent thing? Do you judge persons fearing the Lord, the most excellent persons? I had rather you should judge yourselves, than myself to pronounce sentence against you. Let me therefore only offer you two or three Questions to propound to yourselves.  
1. Whether do you not value yourselves more for other things, than for the fear of the Lord, with which you are blessed? It is true, through a demissiori, and humbleness of mind. Some naturally have lower opinions of themselves than others have; but there is none lives but hath some value for him, or herself. Men will speak vilely and meanly of themselves; and a child of God, from a principle of Grace, is vile and mean in his own eyes; but yet there is none who hath not some good thoughts for himself. Now I would have you inquire of your own souls, what that is which raiseth your thoughts of yourselves; Whether it be the fear of the Lord or no? The Prophet calleth out to us, Jer. 9 24. Let 
Jer. 9 24.  not the strong man glory in his strength; nor the wise man in his wisdom; nor the rich man in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth the Lord. I am afraid, that if we ask our own hearts, wherein they chief glory? we shall find them sincerely making us some other answer than this, that we glory chief in this, that we understand and know the Lord. Take a man or woman fearing God, if they have but the advantage of a little parentage, a little birth or breeding, or some great relations; are they not apt to glory in these more than in this, That God is their Father, the Lord Jesus Christ their Saviour? etc. If they have but a little honour, or estate, are not their hearts more apt to glory in this, than in the riches of grace they have in possession? or the riches of glory which they have in reversion? than in this great honour which the Lord hath dignified them with, that they should be called the Sons of God? It is reported of Theodosius a Christian Emperor, that he gloried more in this, that he was the servant of Christ, than that he was the Emperor of a great part of the world. I am sure we should glory more in our interest in Christ, than in all the world besides. But alas how few are to be found that are truly of that good Emperor's mind; that make their boast of God, and what he hath done for their souls; and look upon this as their great glory? yet if they do not, they do not in practice attend to what they profess to believe concerning the excellency of the fear of the Lord.  
2. Whether do you value others according to the fear of the Lord which you see in them? The Psalmist gives this as the character of one who shall come to Heaven, Psal. 15. 4. He in whose eyes a vile person is contemned; but he honoureth them that fear the Lord. Who is a vile person? there is a vile person in man's account; thus those are vile who are poor and servile; whose condition in the world is mean and abject, are accounted vile. There is also a vile person in God's account; so the only vile person is the lewd, debauched, impenitent sinners; such as God hath in judgement given up to vile affections, Rom. 1. 26. One that speaketh villainy, Isa. 32. 6. Thus 1 Sam. 3. 13. The Sons of Samuel that lay with the women, who came to the Tabernacle and were profane in abusing holy things, are called vile persons. So the profane swearer, curser, blasphemer; the brutish drunkard, the beastly unclean person; these are all vile persons; God counts them so, the Scripture calls them so (let their circumstances in the world be what they will) God overlooks them, as signifying nothing in his eyes; they are all base, vile persons in his eyes.  
Now this is made the character of one that shall dwell in Gods holy hill; he must be one in whose eyes a vile person is contemned. Not that he shakes off his natural duty, or his moral subjection and duty to such a one, if God hath put him or her in a subjection to them. A godly child honours his Parent (as his Parent.) A godly woman will honour and obey her husband (as her head.) A godly person will give honour and obedience to such as are in Authority over him, though possibly they may be vile persons, but not as such; they will in their hearts contemn their vile affections and dispositions, their lewd and profane courses, whiles they give that reverence and honour to them, which the Laws of Nature, God and Man require, with respect to the Authority with which they are clothed toward us, and the subordination in which we are set towards them. But it is further added, He honoureth them [the Hebr. is, he glorifieth them] that fear the Lord. Musculus observeth, that it is an easy thing to contemn a vile person, especially if his malice hath hurt us; but it is not so easy to honour them that fear the Lord; especially if they be such whose lives before have been stained with sin, and they are but in the exercise of Repentance. Or in case they live under wicked Magistrates, and are black through persecutions. Or in case they be mean, and of small estate in the world. But Sirs, if we be such as fear the Lord ourselves,  
1. We cannot but have a true honour and value for those in whom we see the fear of the Lord, let their circumstances in the world be what they will; be they never so much reviled, persecuted, abused, be they never so mean and poor, in never so vile and abject a condition. But alas, how few are there who fall not under the reproof of the Apostle; Having the faith of God without respect of persons. If one cometh near them with a gold Ring, and goodly Apparel (yea though 
Jam. 2. 1.  he or she be a vile person, which yet seemeth not to be the Apostles case) and there come also a poor man having vile raiment; have we not respect to them that have the gold Ring, and the goodly Apparel? and do we not despise the poor Christian that hath the vile raiment? Do we not say to the former, Sat thou here in a good place? and to the poor, Sat thou there, or under my footstool? Thus, do we not despise the poor, and in them ofttimes those that fear the Lord in an eminent measure and degree, and (at least) interpretatively (as St. James saith) Blaspheme that holy Name by which we are called? It is our duty to value others according to the fear of the Lord in them; and more or less excellent according to that degree of the fear of the Lord which we discern in any of their souls; and we should do so if we truly judged the fear of the Lord. As it is the most excellent thing, and the persons that fear the Lord, the most excellent persons.  
3. Ask yourselves, what more excellent thing you do than others? Wherein you live a more noble, excellent life than others live? In reason, those who judge themselves the more noble and excellent persons, stand obliged to live more distinguishing excellent lives ratable to their honour and dignity. The Gentleman thinks himself obliged to live as a Gentleman; the Noble man as a Noble man. And it speaks a low and dirty spirit, for any man to look upon his honour and dignity, as that which gives him privilege for a low and for did converse. Christians, do you live according to your order and dignity? You that are Christians indeed, are the excellent of the earth: David calls you so; reason evinceth you to be such. You have ascended above all others in divine favour; you excel others in spiritual gifts; in what do you live ratably to your order? It was our Saviour's question to his Disciples, What do 
Mat. 5. 47.  you do more than others? Matth. 5. 47. In what doth your conversation towards God more distinguish you? Are you more in sufferings, in prayers, in reading the Word, in hearing of it, in communion with God's people, more holy, more patiented? etc. Wherein doth your conversation more shine before men? Are you more humble, more meek, more just and exact in your deal? more free and liberal, more compassionate and merciful? This is to live ratably to your order and profession; and if you do not do this, you do not live like the most excellent persons. But I proceed.  
Thirdly, What you have heard may give you 
3 Branch.  the true notion of one fearing the Lord. The fear of God is an excellent thing, and in some degree approves its self to the natural reason of men; but more yet to those who in an outward Profession (at least in some degree) own the Scripture as the Rule of their life and conversation. Hence it is that every one is a pretender to it, and thinks it an high dishonour to him, to be thought or discoursed of as a person not fearing the Lord. Hence you shall observe in our Law, in the ordinary indictments for Felonies, this is put in, Such a one not having the fear of God before his eyes, did this or that, etc. But amongst those who would be thought persons fearing the Lord, we shall find that the number of such as indeed do fear him, is a very small number. You may judge from what you have heard, who they are who indeed do fear God. Our Saviour saith, Not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven. Not every one who saith, he feareth the Lord, doth indeed fear him. How many are there that say so, to whom we must reply, as Samuel to Saul, boasting of his obedience, What then meaneth the bleating of the Sheep, and the lowing of the Oxen? What mean those bold and presumptuous actions against the Commandments of the Lord? What means that course of sin which they run; that trade which they make of dishonouring God? Yea and as it is not every one that faith, he feareth the Lord; nor is it every one that hath some dread of God upon him, at some times, of whom it can be said, that he is a person fearing Jehovah. There is so much Majesty and Power, so much Greatness and Ability to punish every created Being in the Divine Being; that every creature naturally dreadeth God; even the Devil that hateth God, yet trembleth: (So the Apostle tells you) The Devils believe and tremble. And there was never any person in the world so vile, but at one time or other, something of this discovered itself in him. That wretched Emperor of Rome, who so impudently defied the Deity; yet when it thundered, would run under a bed. But it is not, I say, every one who hath some awe and terror of God upon his spirit, who can be called, A person fearing God. For then God said no more of Job than might have been said of Saul, Ahab, or Pharaoh, who were made at last to reverence the Divine Majesty, and to tremble before the Maker of Heaven and Earth, Prov. 8. 13. The fear of the Lord is 〈◊〉 ●vil, Prov. 16. 6. By 
Prov. 8. 13. 16. 6.  the fear of the Lord 〈…〉 from evil. That man feareth the Lord 〈◊〉 ●●th not only a reverence and dread of ●od upon his heart, but in whom this dread worketh to make the person that hath it to take heed of every sin, and to perform every duty, to avoid all that the Lord forbiddeth, and to do all that God commandeth. This it is for a man or woman to fear Jehovah. But you will say, ●● this be so, where is that person to be found of whom this can be predicated; or how shall any person satisfy himself, that he is by the fear of the Lord distinguished from another? This is a great question; and the Holy Ghost having thought fit to express the whole of Grace and Godliness by this notion, the resolution of it will exceedingly tend to the satisfaction of such souls as thirst after righteousness. To which purpose now I shall lay down some few Conclusions, which will open this thing to you.  
1. A true fear of God in what soul soever it is found, is not only the product of sense; but the operation of faith. This is one great and material difference betwixt that fear and dread of God which may be found in a natural man, and that which is sound in every true child of God. There is a terror, and awe, and dread of God, which (as I told you before) sometimes seizeth the hearts of the greatest Atheists, and most debauched wretches in the Earth. But this dread is ordinarily but the effect and product of sense: the poor wretch seethe some terrible work of God, and trembleth; or feeleth something of the weight of God's hand. Hence, as soon as the impression is off his sense, the fear and dread of God is also off his heart. And thus it will be with all that fear, which is but the product of sense. The natural man's fear is not at all caused from faith; neither from the habit of faith which is within us; nor from the object of saith which is without us (I mean the Word of God) he doth not fear God, because of what the holy Scriptures tell him concerning God, he believeth not that. But now the fear of God in a gracious soul is the issue of saith. A Christian knows the Scripture, and what that revealeth concerning God: and now the Lord having by his Spirit wrought up his soul to give a firm and steadfast assent to what is revealed in his Word: he feareth the great God as much when he seethe or feeleth nothing of the greatness of his power in his works of Providence, as when he is under the greatest demonstrations of sense. It is the precept of Solomon, Prov. 23. 17. Be thou in the fear of the Lord at all times. Indeed, he that is not in the fear of the Lord at all times, doth truly fear the Lord at no time: for where fear is the operation and fruit of saith, the effect is as abiding and permanent as the cause: now the cause of the fear of the Lord in that person, is his firm assent to what is revealed in the holy Scriptures concerning God. The Word of the Lord abiding the same for ever; and the Propositions in it having an eternal verity; and the seed of God also once cast in the soul, ab●ding at all tim●s in it, it is impossible but this soul should have a fear and dread of God upon his heart in health, as well as in sickness; in prosperity, as well as in adversity; in a time of the greatest liberty, as well as in a time of the greatest straits, when the Providence of God may propose the greatest objects of terror unto him. If the soul of any at all times dreadeth and reverenceth the great God of Heaven and Earth; and that by reason of what the Word of God revealeth, and it believeth concerning him; this is an excellent sign, that the true fear of God is in that soul. Though it is true, the various workings of Divine Providence, may make this fear (as to the servile part of it) higher and greater at some one time than at another.  
2. Although the true fear of the Lord in any soul, be not consistent with a course of deliberate sinning against God, and defying the Divine Majesty; yet it is confistent in the same soul with many sinnings, both of ignorance and of infirmity. If there were none feared God, but such as were wholly free from sin, there were no such excellent person in the world as I have been discoursing of: For who liveth and sinneth not against God? But I must open this General.  
1. I say, the fear of God is not (in any soul) consistent with open defiances of the Divine Majesty, or constant courses of deliberate sinning. There are some in the world that live in an open defiance of Heaven; the Atheistical blasphemer, the profane swearer and curser; and such like eminent sinners: Every one that cometh near them, may say, the fear of God is not in these persons: No nor with any course of deliberate or presumptuous finning, when a man is free and under no height of temptation, to do this or that thing which he knoweth to be what God hath forbidden him to do, and yet he will do it, and doth do it; and that not once only, but again and again, from one day to another, making a course of it, how dwelleth the fear of God in that soul? God hath said, he that doth these things shall die; he shall be plagued in this life, and he shall die eternally. The poor wretch knoweth this, and yet presumptuously doth these things; how can the dread or fear of God be in any judgement of charity judged to dwell in this soul?  
2. But I say, the fear of God is consistent in the soul with much sin; either sins of ignorance, or sins of infirmity. Experience teacheth this.  
1. For sins of ignorance: a servant may truly fear his master, and a child his father; and yet they may both do many things that their superiors would not have done, if they do not perfectly know their will: It is so betwixt the child and servant of God, and his Father and Master which is in Heaven.  
2. I say it is also consistent with much sinning of weakness and infirmity: Sins of infirmities are of two sorts.  
1. Such as are of pure weakness and infirmity, which are failures in such things; as through our natural weakness and impotency we cannot perform.  
2. Such as are mixed with something of wilfulness; but yet the great cause of our admission of them, is some original weakness and infirmity in us. Such now are those sins which we commit, upon the prevalence of some affection or passion in us, whether love, or fear, or anger, etc. Lust prevailed on David; fear on Peter: and truly it is hard to say what sin that is, which upon this account, a soul truly fearing God, may not fall into. He that considereth, that Lot and Noah were surprised with Wine; and Let committed incest, Abraham fornication, or adultery rather: what David did in the murder of Vriah, and taking of Bathsheba to his bed: what Peter did in the hour of temptation; and what Job did in his passion, will (I say) be at a great loss to fix upon such a sin, concerning which he can say, this is a sin which one fearing God cannot be guilty of. On the other side; there is no sin which a child of God can live in, making it his constant course and practice.  
3. Though the fear of God will constrain a soul to every duty; yet even the soul which truly feareth God, may either through ignorance, or through weakness, fail much in the performance of his duty. I say, the fear of God will constrain a soul to the performance of every duty: By duty, I mean, whatsoever God commandeth to be done; your reason teacheth you this. Will any of you think, that your child or servant feareth you, who will not do every thing which you command them? The Centurion's servants feared him; he said to one, go, and he went; to another, come, and he came, to a third, do this, and he did it. Every soul that feareth God, doth likewise. But yet I say, even that soul which truly feareth God, may yet fail much in the performance of something of his duty: And that,  
1. Through ignorance or forgetfulness. The child that truly feareth his Father, may possibly not know; or if he hath known, he may have forgotten something that his Father would have him do: So may a child of God; We know in part (saith the Apostle) and what we do know, we (through forgetfulness of our duty) do not always attend to in the hour when we should do it:  
2. Secondly, Through wantonness; we have (the best of us) wanton hearts, which are easily led aside from our duty; and while we are in the world, we are encompassed with a multitude of temptations, we are subject to be flattered from our duty, by the Sirens of the world, and to be frowned from our duty, by the frowns of the world. And indeed, if the flatteries and frowns of the world have no influence upon us; yet our spiritual duty is a thing that agreeth not with flesh and blood; it pincheth our flesh, and that is very ready to say to us, Spare thyself; or to suggest to us, that God doth not expect from our hands; or at least will not strictly insist upon such measures of duty as the holy Scriptures seem to lay out for us; but God will give us leave for five hundred, to set down fifty. Who liveth. and doth not fail much in his duty?  
But yet as to this point of duty, something will be seen more in a soul truly fearing God, than in another soul.  
1. First, The soul fearing the Lord, will not live in a constant neglect or omission of any known duty. It is one thing to omit a duty at this or that time; another thing never to perform it. A man or woman fearing the Lord, may under the force of some temptation; or in a multiplicity of business, err; by omitting a morning or evening sacrifice of prayer or praise, or in the strict observation of the Lords day. But it is not possible that such a one should live in a constant violation of the Lords Sabbath; or without God in the world from day to day, and from week to week, never so much as calling upon his Name; the reason is, because the fear of the Lord in his heart, biasseth him to his duty; and though some worldly distraction (like a rub to a Boul) turneth him out of his road; yet when he is over that, the bias works again, and his soul turneth to his course. Again,  
2. Secondly, A soul truly fearing the Lord, will hardly omit such duties as God in his precept hath put some special Emphasis upon. For as it is in our commands to our children; though we may command them many things; yet there may be some things that we lay a greater firess upon, that our children or servants understand our special will to be, that we should be careful in them: So it is in the precepts of God; there are some which 〈…〉 Lord hath in his Word laid a great Emphasis upon them: Our Saviour justifieth this distinction, when he telleth the Pharisees, They tithed Mint, and Annis, and Cummin; but neglected the greater and weightier things of Gods Law. Now here the soul truly fearing God, will be very strict, and will very rarely omit these. And hence possibly it is that souls truly fearing God, are generally found very strict in the matter of his worship; both as to the thing, and as to the manner of the performance, God having in his Word more Emphatically and severely declared his will in these things: So in matters of Righteousness and Mercy; and in all such other things as are the weightier things of Gods Law.  
Thus far I have showed you, how the fear of the Lord in any soul where it is, works, both 1. In reference to the Word of God; it trembles at that. 2. In reference to sin. 3. In reference to duty. I shall proceed yet a little further in this Argument, giving you some notes of a person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? fearing the Lord.  
4. Fourthly, A person fearing Jehovah, will have upon his heart a great awe of Divine Judgement; or whatsoever looketh like such. There is no person truly fearing the Lord, but in some measure understandeth what that Lord is; and being possessed with a true notion of God, it is as natural for the rational creature to fear him, in the least roar of his judgements; as for the beasts of the Forest to tremble when the Lion roareth. For as their trembling proceedeth from a natural sense of their subjection to the Lion, and the Power he hath over them: So doth this persons dread proceed from the apprehensions he hath of the Greatness and Majesty of the Divine Being; as also from what he believeth of his severity and justice. Besides this; There is no soul truly fearing God, but hath been at some time or other, less or more under the spirit of bondage; or some way or other felt the weight of God's hand; and as we say, Ictus Piscator sapit; and it is natural for a child that hath been once smartly whipped, to fear the hand of the Father or the Master a second time: So it is for the child of God, having once felt the weight of God's hand, he trembleth at every lifting of it up, whether it be against himself or others. Now it is true; the natural fear of a merely carnal man, as well as the reverential fear of the child of God, will discover itself upon this occasion, and it may offer a foundation of a new question; How that reverential fear of God in his judicial dispensations, which is, and aught to be found in a child of God, may be distinguished from that slavish and astonishing terror, which may fall upon the vilest persons in the world. Let me have your patience to add a word or two to this, before I shut up this branch of Application.  
1. In the first place, take a carnal man, who hath in him no more than a natural dread of God, he is seldom or never affected at the lifting up of the hand of God; only when it falls down heavy upon himself. Look as men in correcting their children, they lift up their hands, first (in order to their stroke) so the great God is set out to us in Scripture. Take the vilest of men; they tremble when the hand of the Lord is upon them in some remarkable judgement, that they feel the smart of God's Rod; but they seldom take notice of God's hand lifted up, Isa. 26. 11. Lord, when thy hand is lifted up, they will not see; but they shall see, etc. There are three ways by which Gods hand may be said to be lifted up.  
1. In the comminations of his Word applied by his Messengers. God in his Word hath revealed his wrath plentifully against sinners. Now it is Gods usual method (especially as to Nations, and such Nations where the Name of God hath been published) as of old to raise up his Prophets to give people warning; so more lately to raise up some Ministers amongst such a people, faithfully and powerfully to apply the threaten of God's Word to such a people. Now here God's hand is lifted up: This now the child of God that truly feareth him, will see and take notice of, and suit himself accordingly. You see it in the instances of almost all the good Kings of Judah. But others will not see this lifting up of God's hand. Jeroboam stretcheth out his hand against the Prophet. Ahab conmands Elijah to prison; and so doth Zedekiah serve the Prophet Jeremiah.  
2. Again, the hand of God may be said to be lifted up, when God sendeth either some lesser judgements, as forerunners of greater; or else by some signs in nature doth indicare iram, declare his wrath. Now this lifting up again of the Lords hand, the natural man will not see. There is that which God chargeth the Jews with, by his Prophet Amos, ch. 4. 6, 8, 9, 10, 11. God sometimes shows his signs in the Heavens, and altars the course of nature, as an indication of his wrath. Of this nature was the Eclipse at our Saviour's death; the Ensis flammivomus, seen hanging over Jerusalem; many prodigious Comets, and other signs taken notice of by all Histories, before God's eminent pouring out of his wrath upon a place. Take now a child of God, when he sees these things, he is afraid, though he dare not venture to give a particular judgement of them; yet they make him to tremble and reverence God, as believing he is doing some terrible work, etc.  
3. A third way whereby God's hand may be said to be lifted up against a person or Nation, is, when God makes some other like sinners examples of his vengeance. Our Saviour taught us this, when he made to his Disciples that improvement of the Judgement of God fallen upon the Galileans, and upon those upon whom the Tower of Siloam fell; telling the people, that except they repent, they should all likewise perish. Now a man or woman truly fearing God, takes notice of these liftings up of God's hand, and fears; but usually another never trembleth till the vengeance of God overtakes himself; he puts the evil day far from him, and will give no heed to such lesser judgements, as usually forerun greater; nor yet will he take notice of any signs of God's approaching wrath; nor mind the beginnings of it upon others. But this is but the first thing, and not universally in all points true. But  
2. Secondly, If he doth at all take notice of any of these things, he feareth with a superstitious, or with a mere servile fear. Fear much prevails according to the natural constitutions. Persons naturally melancholic, are prone exceedingly to fear; and where you find natural men thus complexioned, it is not extraordinary to find them affrighted sometimes at the signs or beginnings of Divine Vengeance: but one of these two faults their fear hath: It is either 1. Superstitious: Or 2. Merely slavish. Superstitious, without any ground at all from the words of God. Such are these fears raised by Astrologers, and Stargazers, and vain observers. Thus it is given as the character of a wicked man, That he feareth where no fear is, Psal. 53. 5. i e. where 
Psal. 53. 5.  there is no true ground of fear, no true and just ground. And Prov. 28. 1. He fleeth when none pursueth him. Or else, 2. His fear is a mere servile fear, and that in a very great excess. God threatens his people, that in case they were sound disobedient, 〈◊〉 would 
Leu. 26. 36.  send a faintness upon their hearts, and the sound of a shaken leaf should chase them. And such ordinarily is that fear of Judgement which falls upon the hearts of natural carnal men: Or if not a judicial punishment; yet a mere excess of natural passion.  
3. Though a natural man may fear Divine Judgements; yet his fear never brings him closer to God. A carnal man's fear of God's Judgements, hath many effects upon him, and those very various, according to the different temper of persons. Some are made by it desperate, and to defy the God of Heaven; as Julian the Apostate (they say) threw up his Dagger to Heaven, and cried, Vicisti Galilee, Thou hast overcome me O thou Galilean. Others, their fear hath such an influence upon, that (like those rebellious Israelites, Jer. 42.) they will presently resolve to remove from that place which God makes the Theatre of his Judgements. Thus in times of Plague, or other contagious Diseases, or War, they will remove from their habitations. Yea, though upon a rational view of things, a prudent man would see no great cause for it. Fear upon others hath such an effect as Nabals fear had upon him, to kill him: his heart upon it (saith the text) grew dead as a stone. Others, it may be their fear hath an influence upon, to bring them to some hypocritical humiliation. So Ahabs fear made him walk softly, and put on sackcloth. But the fear of Judgements never hath such an operation upon a mere carnal man, as to make him take up any serious thoughts of searching what the quarrel is which God hath against him, and throughly humbling himself before God for his sins, which have been the cause of his wrath, and to turn from them by any serious resolutions, or endeavours after reformation. This was the influence that Josiahs' fears had upon him. Indeed you shall see the difference betwixt the best of natural men in their fears of Judgements, and the child of God, in those two instances of Ahab and Josiah. Ahab was a most wretched Prince; God sends a Prophet to him, ●1 King. 21. 19, 20, 21. to tell him (in short) that God would ruin him and his family, and all that belonged to him, v. 27. Ahab hears those words, he rends his , puts sackcloth upon his flesh, fasteth, lieth in sackcloth, and goes softly. Here's the best of a carnal man; if his dread of God in his Judgements, worketh thus far, and to a temporary abstaining from some gross sins, it is all; you read not a word of Ahabs tending to inquire of the Lord; not a word of any cordial humiliation, or resolved reformation, 2 King. 22. 11. Josiah findeth the Book of the Law, and heareth there of the wrath of God, he rends his  (so did Ahab) but he resteth not here, v. 13. He tends to inquire of the Lord for him, and for the people, and for all Judah, etc. was this all? No, chap. 23. He sets upon a real and effectual reformation with all his might. Thus you see how the dread and awe of God upon the heart of a child of God, doth not drive him from God, but unto him; it doth not stupefy, but quicken him; it doth not put him upon a formal, temporary, particular reformation, but upon a fixed, real, general reformation. Pharaohs fear flartled him, and put him upon sending to Moses to pray for him; and put him upon some good thoughts and resolutions at present; but yet Pharaoh, notwithstanding this, was one who feared not the Lord. But thus much may serve to have spoken to this branch of Application.  
I come now to the last branch: I will shut up this discourse with a few words of Exhortation. I will reduce all to three particulars.  
1. To such as have not this fear of God in 
Exhort.  their hearts, to persuade them to labour for it.  
2. To such as have this fear of God, to persuade them 1. To labour to grow in this habit and exercise. 2. To live like excellent persons; and to show they have this excellent blessing.  
3. Lastly, To the men of the world in general; to persuade them.  
1. To an undervaluing of all other excellencies.  
2. To a true value of this excellent thing, and these excellent persons.  
3. To give them of the fruit of their hands, and to suffer their works to praise them in the gates.  
In the first place; let me press a word of 
1 Branch.  Exhortation upon such as yet fear not Go●, to persuade them to it. It is a frequent precept in holy Writ, Levit. 19 14. Fear thy God, I am the Lord, ch. 25. v. 17. 43. Eccles. 5. 7. Matth. 10. 28. 1 Pet. 2. 17. Rev. 14. 7. Eccles. 12. 13. God calls to you, Fear God. Solomon calls to you, Fear God. Our Saviour calls to you, Fear him that can cast both body and soul into Hell fire. The Angels in Heaven call to you, Fear God. All the Prophets and Apostles call to you unâvoce, and this is that which they say, Fear God. The meaning of this you have heard. Not only dread the great and living God in the secrets of your hearts; but let all your conversation savour of this fear: so comport yourselves in your whole carriage both towards God, and towards your neighbours, as you may evidence to the world, not only that you have a natural sense of that infinite distance which is between your Creator and you; and the power that he hath over you; but that you may show that you have this gracious habit of fear wrought in you, and that you fear God in the Scripture phrase. You see this is a great picce of the will of God concerning you, pressed upon you again and again in holy. Writ. Give me leave to enlarge a little in pressing it upon you. I shall first give you some Arguments. Secondly, I shall offer you some directions in the case, from the text: And what I have said, furnisheth me with two great Arguments.  
1. This is Wisdom. This is Grace, Job 28. 28. ●●e fear of the Lord, that is wisdom, Prov. 1. 7. The fear of the Lord is the beginning of Knowledge. That man who hath nothing of the fear of God in him, hath nothing of God, nothing of the Grace of God in him. On the other side, that person who hath in him the fear of God, hath all; that is an holy, that is a gracious man. There can be no more said of any, than that he or she are persons not fearing God. Nor can there be better said of any, that he or she is a person fearing God.  
2. Secondly, (You have heard) a person fearing God, is the most excellent person in the world; Favour is deceitful; Beauty is vain; but a woman fearing the Lord, she shall be praised. Others may call themselves excellent; and the men of the world may call the proud happy; but the truly happy, the truly excellent person is one fearing God. I might add a third.  
3. This is the only person who deserveth to be praised, and whose works will truly praise him.  
Let others be commended and admired for beauty, for riches and honour; and another for learning; as the end of all is, to fear God, and keep his Commandments; So that person that truly answereth this end, and doth fear God, and keep his Commandments, will upon the best evidence, (which is that of Scripture and reason) appear to be the person that is most worthy of praise and commendation. Now if I could say no more than this, to engage any to this study; yet in other things this would be enough. Every one naturally desireth the things that are excellent, and is naturally covetous of honour and praise. Would you have that which is in it self most excellent? that which will make you above all others excellent? that which most truly deserveth praise, and will make you the truest objects of praise? Oh get this fear of the Lord! Give me leave to add another Argument or two.  
4. In the fourth place, Consider the many Promises made in Scripture to the fear of the Lord, Prov. 10. 27. The fear of the Lord prolongeth days, Prov. 14. 26, 27. In the fear of the Lord is strong confidence, and his children shall have a place of refuge. The fear of the Lord is a fountain of life, to departed from the snares of death, Prov. 15. 16. Little with the fear of the Lord is great gain, v. 33. The fear of the Lord is the instruction of wisdom, Prov. 19 23. The fear of the Lord tendeth to life, ch. 22. 4. By the fear of the Lord are riches, Psal. 112. & Psal. 128. are full of Promises to the man that feareth God. The things promised in these, and those many other Promises annexed to the fear of the Lord, are such as every one desireth. Who would not have long life, riches and honour? Either you believe the Scriptures, or you do not believe them; if you believe the Scriptures to be the Word of God, you must assent to whatsoever Propositions are revealed in them, as Propofitions of eternal and infallible truth; whether the Proposition be dogmatical, or promisory, etc. And indeed if you so believe, you cannot but judge yourselves reasonably engaged, to labour for this fear of the Lord which shall most certainly have such a train of blessings waiting upon it.  
5. I will add one thing more; There is no such preservative from all evil both of sin and punishment. Evil of punishment is sensible evil. Evil of sin is the greater evil, but not so obvious to sense, while the poor creature liveth here. As to the former (the evil of sin) there's no such preservative against that, Prov. 16. 6. By the fear of the Lord men depart from evil. It is of the nature of fear well rooted in the heart, to lay a restraint upon us, from provoking the person of whose power we are afraid. And 'tis impossible that a soul should truly fear God, and yet boldly, knowingly, and deliberately provoke him to vengeance. There is no such preservative from the evil of sin, as the fear of the Lord is. Nor is there any such preservative from evils of punishment. This indeed followeth upon the other; for all punishment is the fruit of sin, Prov. 28. 14. Happy is the man that feareth always: but be that hardeneth his heart shall fall into mischief. It is not, he that feareth always, but he that bardneth his heart that falleth into mischief. I shall add but one thing more.  
6. Lastly, There is no such remedy against the slavish fear of the creature, as this filial and reverential fear of God. Isa. 7. You shall find v. 3. That God sent the Prophet to meet Ahaz: His business was to encourage him, a●d to deliver him from the fear of the two potent adversaries, Rezin and Pekah, chap. 8● v. 13. (saith he) Sanctify the Lord of Hosts; 
So out Saviour, Ma●. 10. 10.  and let him be your fear, and let him be your dread. And indeed it is but a reasonable thing. A greater fear doth as naturally swallow up a lesser, as a greater pain (of the Stone, or the like) drowneth the lesser, and causeth it hardly to be discerned. Now this is no small advantage, The bondage of fear, which in this life we are subject to, is no small bondage; and it is no small blessing to be delivered from it. But let this be enough to have spoken by way of motive, to persuade people to this fear of Jehovah.  
I have spoken so much concerning the excellent habit, that me thinks I cannot but in charity judge there is by this time kindled in your hearts some desires after it, and hear you whispering; How should I get this fear of the Lord? In order to it, let me commend to you something of Meditation, Observation, Caution, Faith, Prayer.  
1. The first thing is Meditation; as to which in this case, let me commend to you a double Object; The Word of God: The Works of God.  
The Word of God, Deut. 4. 10. I will make them to hear my words, that they may learn to 
Deut. 4. 10.  fear me all the days they shall live. The holy Scriptures (as to the matter of them) have much in them, which hath a natural tendency to affect the hearts of men and women with this dread of God.  
1. They tell you what God is; what a great and glorious Majesly; what a pure and holy God he is; what a just and severe God he is: How infinite his Power is, that he killeth and saveth alive whomsoever he pleaseth; throws to Hell, and brings to Heaven whom he pleaseth, from whence every rational soul must necessarily conclude the subjection of his poor feeble nature unto him; and this apprehension, as to any thing, is the foundation of fear in us: I mean, of all reverential and servile fear. They likewise tell you what God is in his Goodness and Mercy; and the apprehension of this is the foundation of all filial fear.  
2. They tell you what God hath revealed that he will be, and show himself to be, both to all impenitent and presumptuous sinners, and to all those who are his children. And  
3. They tell you much what God hath been towards all sorts in the ancient issues of his Providence. Now I would have you not only to read these, but to meditate on them. Meditation is the souls stand upon its object; it's weighing of matter proposed, and attention to it. The want of this is one great cause there is so little dread of God in the world. Have not men the Scriptures? What house is there amongst us, in which are not many Bibles? Do they not read them? many do, but they do it in a vain formality, without a due digestion and meditation, so as the notions of holy Writ leave no impression upon their hearts. Would men but allow the Word to have a place in their hearts: did the Word of God dwell in them, it were impossible (one would think) but this savour of it should be left behind; men could not talk and walk as they do.  
2. Let the Works of God be also the matter of your meditation. Come and see (saith the Psalmist) what desolations he hath wrought in the earth. The truth is, the wheel of Providence hath turned so strangely in the world, since the world had an existence, that if men could give themselves leisure to think of its motions, to consider them in their causes, in the manner of their revolution, in the things brought to pass by them; one would think it impossible but that it should affect their hearts with a dread of the Divine Majesty: But of this more by and by.  
2. The second thing which I shall commend to you, is, Observation. Observation of the motions of Providence. I remember it is reported of Waldus, the Father of those famous Christians the Waldenses, that he was converted, by seeing the sudden death of one of his companions in the days of his vanity. Would we but observe, how Providence is every day ratifying the Promises; cutting of bloodthirsty and deceitful me●▪ who, he hath said, shall not live out half their days; bringing the Councils of Ahitophels' to folly; striking sinners dead in their full career of sin, and sending them down in a moment to the pit; and many other ways; men could not but fear that great and glorious Name: but we see, and do not see. These, and such like examples are daily before our eyes, and we observe them not; and therefore we fear not God. Christians, if you would fear God, observe the workings of his Providence much how in his great works he is daily confirming his Promises to his people, and his threaten to his enemies. If the Word of God will not make you fear him; yet surely his works must: his works by which you see him justifying, and giving a Being to his Word.  
3. If you would get this fear of God, take heed of those things which have a direct tendency to harden your hearts from his fear.  
1. Take heed first of Atheistical Principles. There is a bundle of Principles (some of which have grown too fast too in these evil times) which are calculated for the very Meridian of Atheism; and devised as if it had been on purpose to banish all dread of God out of men's hearts. That things are not ordered by Providence, but come in a mere series and succession of necessary, natural causes. That there are no spirits: no such things as indications of divine wrath. That there is no Judgement to be made from Providences. If we should see the Earth open and swallow up Corah, Dathan and Abiram; yet there is nothing to be concluded, but these may be as honest men as those that do not go down quick into the pit. These, and such like Principles, are Doctrines devised on purpose, to make men faces of Brass, that they might not blush; and necks of Iron, that they might not bow at any divine rebukes; but might outface God to the utmost, until he tear them in pieces, and there be none to deliver.  
2. Secondly, Take heed of customary sinning against God. Frequency in sin taketh away the sense of it; and a custom of daring God, makes men to forget all kind of fear and dread of the Divine Majesty. Sin naturally hardens the heart; and takes away all natural modesty.  
4. Fourthly, Nothing so contributes to fear as faith. Both faith of assent, and faith of adherence. Faith of assent is that habit by which we give assent to the Proposition of the word. Faith of Reliance is a gracious habit, by which we rest upon the person of the Mediator. Either of these hath an influence upon us to beget this fear and dread of God in our souls. The one as it persuades us of the truth of what the Scripture reveals concerning the Glory and Majesty of God; concerning his Purity and Holiness; concerning his Justice and Severity; all which represent God unto us as the true and proper object of our fear. The other, as it uniteth us to Christ; and endeareth him to our so●ls, and so layeth us under a sacred awe of sinning against him: as we naturally fear to offend any person whom we dearly and entirely love and honour. It is true the Apostle saith, Rom. 8. We have not received the spirit for bondage again to fear. And again, Perfect love casteth out fear. But those texts must be understood, not of a filial, reverential fear; but of a slavish servile fear; our daily experience teacheth us, that the more entirely we love any person, the more we fear to offend and grieve them, and to do any thing which we think they will take ill at our hands. Faith therefore, as it is the root of hope and love; so it is the kindest root of filial and ingenuous fear.  
5. Lastly, Beg this Grace of God. It is a plant of our heavenly Fathers; it is a part of God's Covenant. I will put my fear into their heart, that they shall never departed from me. O beg of God that he would bestow his fear upon you. The fear of God is prima gratia, saith Bernard, torius Religionis exordium— radix est custos omnium bonorum, i. e. The fear of the Lord is the first grace; the very beginning of all Religion; the root and the keeper of all good things: therefore pray that above all things God would bestow this grace upon your souls. But I shall add no more to the first branch of the Exhortation.  
Let me in the next place speak to you in whom God hath created this fear of his great and glorious Name. Two things this Doctrine calleth to you for.  

1. To grow in this excellent habit.  
2. To live like excellent persons.   
1. Labour to grow in this excellent habit. There is a fear of God, in which the more perfect a Christian is, the more he decreaseth in it. This is that servile and slavish fear which I mentioned dreading God, as a Judge, an Enemy, one that can cast both body and soul into Hell fire. The more a soul grows up into communion with God, and into an assurance of union with him; the more this fear dieth, and weareth out of his soul. It is a dread of God which attendeth the spirit of bondage, and much possesseth the soul in the moment of its conversion; and wears off as the soul comes to receive the spirit of Adoption, touching it to cry Abba Father; and groweth mo●● perfect in Love. But there is another fear; which, as the soul groweth more perfect in love, and in the exercise of grace; the more this groweth up, and increaseth in the soul; this is that fearing of the Lord and his goodness, of which the Scripture speaks. Such a fear as the tender wife fears her husband with; and the dutiful child its Parent, who (he knows) entirely loves him: he feareth not his Father's rod, but he fears his frown; he fears the change of his countenance towards him. This is that habit of fear in which I would have you to grow.  
2. And as in this habit; so in the performance of all acts and exercises, by which you may testifiethis your reverencing of the great God of Heaven and Earth. The fear of the Lord is the beginning of wisdom (saith Solomon) it is both the beginning and the perfection of it. The fear of the Lord is a grace necessary at all times, especially in evil times. Cyril saith, that the soul that is full of the fear of the Lord, velut n●uro obsepta fortis est, is strong as a City guarded with a wall; and in a manner invincible.  
2. This Doctrine calleth to you to live like excellent persons. I hinted the reason of this before; every one should live ratably to his honour and dignity. Persons fearing God are the most excellent persons; they should therefore live like the excellent of the Earth, distinguishing themselves from others by their lives, as God hath distinguished them by his favour. But I have hinted this before; and therefore shall not here enlarge upon that discourse.  
I have but one word more to add, That is to the men of the world in general. To them I shall speak (from the advantage of what you have heard) for three things.  
1. To undervalue other excellencies in comparison with this. Learn to speak after Solomon; Favour is deceitful. Beauty is vain. Riches commend not a soul to God; they profit not in the day of wrath. Why should you set your eyes upon things that are not; and admire things that have nothing of worth in them, proportioned to your affection to them, admiration of them, pursuit after them. Knowledge is a fine thing; by it a man differs from a beast. Wisdom and Moral Virtues are excellent things; by these things men outshine men, and excel each other, as light excelleth darkness: But what are all these to the fear of the Lord? O then let these things ride but in the second Chariot: let the fear of God in the throne of your estimation be greater than they are. Remember, nothing so much betrays your intellectuals, as want of judgement in things that differ; and your judgement cannot but be erroneous, where it is contrary to the judgement of God, and of holy men who spoke in Scripture as they were inspired by God.  
2. Let what you have heard bespeak a due value (in you) both of the fear of the Lord, as the best things and persons fearing the Lord as the most excellent persons. Certainly it is but reasonable that we should judge of persons, and things, as God judgeth of them; as Solomon and David; and those great Worthies we find recorded in Scripture have judged. David, Psal. 16. calleth the people of God. The excellent of the Earth. Solomon tells you here, that Favour is deceitful; and Beauty is vain: but a woman fearing the Lord, she shall be praised. Though many Daughters have done virtuously, yet she hath ascended above them all. Oh let us thus judge. Regard not what vain men talk of people fearing God: they speak after their Father (whose works they do) they do but disgorge the profaneness, filth and malice of their own hearts: They have hated Christ, and no wonder if they hate all those who bear any thing of the Image and superscription. Let not the rail of these men; let not their hard speeches, and bitter censures, and more bitter deal, guide your judgement. You will one day find, that the men whom they thus abuse, are no Reprobates. Men in power and authority one day will know, that these are not these evil doers, to whom they should be a terror. Ministers will know that they have abused their texts, to turn the drift of them against persons fearing the Lord; under the disguise of Schismatics, fanatics, etc. terms which many use in these days, not understanding what they mean. If it be some men's worldly interest to do these things; yet (my Brethren) take you heed of treading their steps. Let who will revile, and curse, and blaspheme. God hath blessed the persons that fear him; and you shall one day see they shall be blessed. Behold the Lord cometh (saith the Apostle Judas) with ten thousand 
Judas v. 13.  of his Saints, to execute Judgement upon all; and to convince all that are ungodly amongst them, of all their ungodly deeds which they have committed; and of all their hard speeches which ungodly sinners have spoken against him.  
Lastly, Are persons fearing the Lord, the most excellent persons? give them then the fruit of their hands, and let their own works praise them in the gates. It is Solomon's improvement of this notion in the words following my text. Certainly there is nothing more reasonable than this is; if it were, give such persons as these the fruit of your hands: it were but according to the manner of men, who use to give Presents to Prince's Favourites. It were but to make friends of your Mammon of unrighteousness, that when these things fail, you may be received into everlasting habitations. But I say no more than give them the fruit of their hands; do not defraud, abuse them; give them that honour, that room in the world which they deserve, which they labour for; and let their own works praise them in the gates. Envy them not the praise of their own labours; the honour which their own works purchase for them.  
This brings me ●o my last part of my work; that I may fulfil my text upon this Noble person, for whom we are all mourners. But I shall reserve that to a more full and particular discourse.   

LIGHT IN DARKNESS: OR, A twofold Fountain of Comfort and Satisfaction, to those, who walking with God, yet live, and may die unsatisfied, as to the sensible manifestations of DIVINE LOVE: Discovered, In a Discourse first Preached at the Funerals of the Right Honourable, the Lady Catharine Courten; late Wife to William Courten, Esq; and since enlarged for more public profit.  
By John Collinges, (late) Preacher of the Gospel in Norwich.  Isaiah 50. 20. Who is amongst you that feareth the Lord? and obeyeth the voice of his servant; that walketh in darkness, and seethe no light? let him trust in the Name of the Lord, and stay upon his God. 
LONDON, Printed in the year, 1669.   

To His Worthy and Honoured Friend, WILLIAM COURTEN, Esq;.  
Sir,  
WHen I had once resolved to join these Sheets (long since drawn up, and in the hands of some of your noble friends) in one Book with those, relating to your Noble Aunt; I had no great dispute with myself, to whom (according to the usual custom) I should inscribe them. You are the only Male Branch of this excellent Root; the Heir of her Religion, Virtue and Honour; you were (while she lived) next to your dear Father, the great object of her Love, Care, and Pious Solitude: For you it was that she so often, so passionately (even in her greatest Agonies) begged our prayers; she had you only, and your sister to pour out sighs and tears to God for, that you might be found constant, and walking in the truth. You alone can lay a just claim to her picture, and these other Papers devoted to a memorial of her. You are fittest to undertake the Patronage of her Honourable and Precious Name, against such, as (to justify others) would fasten a Debauchery in Religion upon her Urn, after fifteen or sixteen years' rest, in which, since her death, it might prescribe; for the Faith in which she not only truly died, but in so eminent a Profession, and such particular Declarations of it, as are not ordinary. (Alas! (Dear Sir) for the sad occasion of this so late an impudent a slander, but the judgements of God are a great deep) You Sir, since her death, have been visiting the seat of iniquity, the Country of the great Whore, which hath made so many drunk, and is yet by parcels intoxicating souls with her superstitious and idolatrous abominations; you went not out of curiosity, but upon a just call, and to pay a duty to your Father's Sepulchre. Had your rare Mother lived till you took that Journey, she would have cried out with another kind of Devotion than Horace for his friend Virgil.  

Sic te cunctipotens Dues  
Sic pelagi Dominus—  
Ventorumque regat Pater  
Obstrictis aliis praeter—  
Naves quae tibi creditum  
Debes— finibus Italis  
Reddas incolumem, precor  
Et serves animae dimidium meae.   
But it pleased God (by death seven years before) to deliver her from those fears, in which your two years' absence would have kept her: and though she lived not so long as to attend you with her fervent prayers; yet Sir, I can tell you, she had treasured up a large stock of prayers for you; and she had begged a moving stock, which was working for you, when she ceased to be; and by the infinite goodness of God hearing those prayers, you were preserved, both in your going and coming, in the perils you ran by Land, and by Sea: Yea and preserved also free from those sensual and superstitious tinctures, which too too many bring home with them. You have (dear Sir) made it appear in your practice, that the fopperies of the Romish Religion, are baits fit for no noble and ingenuous souls, nor any that have once seen them in their proper element: You have had an ocular demonstration of the folly that attends it, and the licentious lewdness tolerated and patronised by it: and while others in a Land of Righteousness have learned wickedness; and from the very Tents of Protestants have proved Renegadoes to the Faith, making shipwreck both of it and a good conscience: You have defied the Babilonish Whore in her very bed of filthiness; and been faithful where Satan hath his Throne, treading upon the Lion and the Adder, and (without harm) trampling the young Lion under your feet. 'Tis (Sir) I hope, because the Lord hath set his love upon you, that he hath delivered you; and he will set you on high; because you have known his Name. Go on (dear and honoured Sir) to make the tear of your Parents to be your fear; to love that dear Saviour, whom above all the world, your dying Mother begged for your portion. (You must, Sir, give me leave chief to insist upon the mention of your Mother (you know she alone was known to me so much as by face.) Go on Sir, to justify her interest in Heaven, by making it appear that her prayers were for you heard and accepted. Let all her Virtues and Graces be read in your holy conversation. When she came to die (though it was in the prime of her years) it was no grief of heart unto her, that she had consecrated her life to God, and early drawn off herself from the perishing vanities of the world. I can assure you Sir, she never repent her of one of those very many hours which she had spent in prayers and tears on the behalf of her, and your immortal soul; or which she had spent in reading the Word of God, or in hearing of it preached in season, and out of season. I speak this, not Sir, as in the least suspecting your forgetfulness of the Law, or the life of your Mother; but you can never enough remember her; and (as the Apostle speaketh) I only desire to stir up your mind by way of remembrance. I hope (dear Sir) you will please to pardon my offers of these Papers to you: I have told you your interest in them; and though they be but an inconsiderable Present, yet your ingenuity will enforce your acceptance of them from him, who (under his present circumstances) knows not better how to improve himself:  
Sir, Your most affectionate Friend and Servant, J. C.   

LIGHT in DARKNESS.  PSALM 17. 15. But as for me, I will behold thy face in Righteousness: I shall be satisfied when I awake, (or in watching) for thy likeness. 
THE life of a Saint lies in contemplation and action: Contemplation, what God is in himself; and what he is unto him: And spiritual action, doing what lies in his power for God. The triumphing Saint beholdeth the face of God continually; and this is the militant Saints object too; but with this difference: The Saint triumphant beholdeth the face of God in glory: The Saint militant beholdeth his face in duty: The one in Happiness; the 
Psal. 27. 4. 1 Cor. 13. 12. 1 Joh. 3. 2.  other in Righteousness: The former sees him face to face, clearly: these see him, but it is in a glass, darkly: The former see him as he is; the latter, as he will please to reveal himself, and as they are able to comprehend him; yet both of them behold his face; the one by faith, the other by sight: And the way to behold the Lords face in glory, is first (with the Psalmist) to behold his face in Righteousness.  
Satisfaction to our minds, is the greatest blessing we are capable of; and indeed the portion of none but God's people, who have an object in God, proportioned to the capacity of their souls. Other souls may be filled with wind; but these only with wholesome sood: Yea and every gracious soul hath it for his portion, though in different degrees, and from different accounts. The Saints in glory see and are satisfied. The children of God in this life believe, and are satisfied: both are satisfied; the one from Faith, the other from Sight: the one from the evidence of things not seen; the other from the glory and fullness of things which are seen: Those in Heaven, with waiting upon God; these on Earth, with watching for God's likeness. The living Saints satisfaction is not so full as his, whose corruptible hath put on incorruption. In some things he may be unsatisfied, yea and go down to his grave in that dissatisfaction, having received no other satisfaction from God, but what he hath found in the performance of his duty: but if he doth so fall asleep, yet he shall awake; and when he awakes, he shall be satisfied with the divine likeness. So saith the Psalmist, When I awake, I shall be satisfied with thy likeness. I think it needless to dispute whether David was the Author of this Psalm, or no. A critical Expositor 
Lorinus ad loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  notes, that some Greek Copies seem to favour another opinion, reading the title of it, A Psalm to, or for David. The Hebrew affix, though it gives a latitude to such a conjecture; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet it no way necessitates such a construction, being indifferently used to express the Genitive as the Dative Case. It is generally agreed to be a Psalm of David; and the title is no other, than that of other Psalms, which were unquestionably penned by him.  
Interpreters cannot agree the particular 
V Vicars ad loc.  time or occasion of the composure: Some of the Hebrew Writers affirm it composed at that time when Rabbah of the Ammonites was besieged by Joab as Captain General of David's Army (the story of which you read, 2 Sam. 12.) But as I see no foundation for that conjecture; so I have this to offer against it; That David at that time being settled upon his Throne, and able to spare an Army to invade his enemies; it is probable he had not so many, nor so considerable enemies as he seems to complain of in this Psalm.  
But leaving that disquisition, the matter of the Psalm seems to us more considerable.  
Who so wistly casteth an eye upon it, will find it representing a child of light in darkness; the man according to Gods own heart, under a very great eclipse as to the light of his countenance; and that not only with respect to more external Providences; but also as to more internal influences. He had enemies from without, v. 9 The wicked oppressed him; deadly enemies compassed him about. They spoke proudly, v. 10. They compassed him in his steps, v. 11. They were to him like Lions, and young Lions, v. 11, 12. As to internal influences, his condition was sad: He knew not what God would do with him, v. 2. He prays, Let my sentence come forth from thy presence. He had not lately heard from God, but prays for an answer of his prayers, v. 1, 2, 6. Attend unto my cry; give ear unto my prayer, etc. He was under a great temptation, being poor and empty, when his enemies were both rich and full, v. 14. The text speaks him under some dissatisfaction. This makes it probable, that this Psalm was composed during his persecution by Saul, or disturbances from the rebellion of Absolom; and most likely it was during the latter period of time, he being then more under the eclipse of divine light, by reason of his sin, which had occasioned him those great disturbances of his life, according to what Nathan told him from God. This was his state; what now doth he in this perplexity? 1. He prays. 2. He believes. Athanasius noteth right, that this Psalm is full of faith. In the text you have the holy man's resolution in this great stress of Providence; As for me, I will behold thy face in righteousness, etc. You have in the text,  
1. David's Resolution; I will behold thy face in righteousness.  
2. David's Encouragement and Satisfaction; I shall be satisfied when I awake (or in watching for) with thy likeness.  
It will be necessary I should spend some time in opening the words; for we shall find some difficulty in them, and that (like Spices) when they are bruised, they will send forth a more fragrant smell. After that I shall raise such Observations as are clear in the words; and pitch upon some of them for the subject of my discourse.  
But as for me] These words which make 
Antithesis est qua David opponit spem suam spei impiorum. Mollerius. V Musc. West merum, Engl. Annot. Piscat. ad loc.  the Antithesis, are not in the Hebrew; but it is plain, that they, or some others of like import, must be supplied, to make up the sense according to our English Idiom; for it is evident, that there is a latent Antithesis in these words; David declaring his resolution and satisfaction, in opposition to that of his wicked enemies, mentioned, v. 14. Their bellies were filled with hid treasure; they had their portion in this life; they were full of children, and left the rest to their babes; this satisfied them. But [as for me] (saith David) if I had all these things; if I were full of riches, full of treasure, it would not satisfy me. Piscator parallels it with that of David, Psal. 4. 6. 
Psal. 4. 6.  There be many who will say, show us any good: Lord lift thou up the light of thy countenance upon me. So here; Let the wicked enjoy their portions in this life; let their bellies be 
Fruantur improbi suis bonis, etc. Lorinus ad loc.  filled with their hid treasure; let them have a plenty of substance, and leave the rest to their babes; and let them if they will walk proudly; As for me, I will behold thy face in righteousness.  
I] I find some questioning whether the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Psalmist speaks this of himself, or of some other. Hierom thinks that he speaks of Christ: He indeed first beheld his Father's face in righteousness; and it is in him that we can so behold it: he also was the first fruits of them that sleep, and awaking in the Resurrection, he was satisfied with his Father's 
V August. ad loc.  likeness. It is eminently true of him; but doubtless, though this text mystically may respect Christ, and morally concerneth every child of God; yet literally it respecteth David, who is first concerned in it.  
Will behold thy face in righteousness] In righteousness. The question is, what righteousness here the Psalmist intendeth. If the text were (according to Hierom) to be understood of Christ; the Righteousness could be no other, than his own active and passive obedience to the whole will of God. But I said before, the resolution doubtless is david's; and an analogous' resolution is the duty of every true child of God. We must make a further inquiry. This term Righteousness is in Scripture taken in several senses; but as applicable to our purpose there is,  
1. A Justifying Righteousness, by which our souls stand righteous before God: This righteousness (saith the Apostle) is revealed from 
Rom. 1. 17.  Faith to Faith. This is called the righteousness which is of God; and our righteousness Christ's righteousness, as to the personal performance of it. God's righteousness, as to the imputation of it, it is he reckoneth it to us for righteousness; the righteousness of faith; as faith is that hand which layeth hold upon it, and applieth. Ours as imputed and applied to us. Surely shall one 
Isa. 45. 24.  say, in the Lord I have righteousness and strength. The Prophet Isaiah sang of old, Their righteousness is of me, saith the Lord. Thus was the name of Christ prophesied of, The Lord our Righteousness. And the Apostle saith, He was made of God for us, Wisdom, Righteousness, Sanctification and Redemption. And St. Paul 
1 Cor. 1. 30.  desireth to be found in Christ, not having his own righteousness, but that which is of God. Indeed in this Righteousness alone can we behold the reconciled face of God; either in this life, or that which is to come. God (as Joseph said to his Brethren, Bring your Brother Benjamin, or see my face no more) hath said to us ever since the fall; Bring me the Righteousness of Christ, or see my face no more. This was that White Robe with which John in the Revelations 
Rev. 7. 14.  saw the Elders clothed; the meaning was no more than that they had washed their garments in the blood of the Lamb. Nor was David ignorant of this; it was he that sang of imputed Righteousness, Psal. 32. 1, 2. 
Psa. 32. 1, 2.  Saying, Blessed is he whose iniquities are forgiven, and whose sins are covered, and to whom the Lord imputeth no sin. I will not exclude this from the sense of the text.  
2. But (secondly) there is also a Righteousness of Sanctification; and so Righteousness is in Scripture taken either in a more Legal, or in a more Evangelical notion.  
Legal Righteousness lieth in a perfect fulfilling of the whole Law of God, in thought, word and deed. The stain of the least sin destroyeth this. David cannot mean this. Thus the Apostle tells us, and tells it us out of David; There is none righteous, no not one: And David tells us so much of his sins, as may assure us, this was not in his thoughts. The righteous falleth seven times in a day; and who can tell how often he offendeth? David knew his own heart too well, to think he had such a proportion of this Web, as would make him a long white Robe, wherein to stand before that God who chargeth his Angels with folly; and is of purer eyes than to behold any iniquity. The Apostle saith, That he who keepeth the whole Law, 
Jam. 2. 10.  and offendeth but in one point, is guilty of all. And surely he who said, If thou (Lord) shouldst mark iniquity, O Lord, who shall stand? 
Psal. 102. 3.  never thought that himself should.  
2. Secondly, Therefore this Righteousness of Sanctification is taken in an Evangelical sense, and so it signifies  
1. That universal habit of holiness, of which the child of God is possessed, teaching him to hate and strive against every sin; to love and to press after every good work; and to endeavour to do the whole will of God: (though it may be in many things he doth offend) and this is that Righteousness which the most solid Interpreters judge here to be chief intended; that which the holy Psalmist elsewhere calleth a respect to all God's Commandments, Psal. 119. 6. Then shall I not be ashamed, when I shall have respect to all thy Commandments. I will not restrain the text to this; but this doubtless is a great part of David's meaning; I will live an holy and righteous conversation, having a due regard to all thy Commandments; and keeping up in my soul a true hatred of every sin, and of every false way. Though I want the fullness which sinful men have; though I be in a sad and afflicted condition; though I be in the dark, and cannot behold the light of thy countenance; though my oppressors and my enemies be many, and cruel, and bloody; yet will I not live like wicked and ungodly men, who live more at case, and have a greater degree of fullness; but I will keep on the course of an holy life and conversation, and then I shall behold thy face either here, or hereafter; either before I fall asleep in death; or when I shall awake in the resurrection.  
This righteousness than is the righteousness of a good conscience; that which Saint Paul calls a living in a good conscience before God. And again, he tells us, herein he did exercise 
Acts 23. 1.  himself to keep a conscience void of offence both towards God, and towards men.  
The Chaldee Paraphrast reads it, Truth; In truth will I behold thy face. Truth is opposed to Hypocrisy, and to all falsehood of conversation.  
And indeed none can (without presumption) hope to see God, but he who looks to behold his face in the righteousness of Jesus Christ imputed to him. 2. In the righteousness of an holy life and conversation: Without holiness (saith the Apostle) none shall see God.  
3. But there is yet a third thing, which some understand by righteousness (in this place) 
Alii per justitiam intelligunt innocentiam versus hosts. Lor.  and in other texts is most certainly understood by it. It is the particular habit of Justice and Innocency, i. e. having an innocent heart, and a righteous cause against unrighteous men. I will come to thee O God, who art a God of Justice, and a Protector of innocent persons. Holy David at this time, was afflicted, either by the persecution of Saul (as some think) or the rebellion of Absolom (as others judge) both of them risen up against him without a cause on their part; not for my wickedness, nor for my sin (as he elsewhere saith.) Now (saith David,) though my enemies be many, and great, and cruel; yet I have done them no harm: I have as to them a righteous heart, and against them a righteous cause: I will bring this righteous cause before thee. This is the righteousness of which he speaketh, v. 3. Let thine eyes behold the thing that is equal: thou hast proved mine heart: thou hast visited me in the night: thou hast tried me, and shalt find nothing. So probably, v. 1. he prays, Hear the right O Lord; (where the same word is used.) This sense will afford us this note. Those who make their appeal to God in any cause, and sack his face, hoping to behold his face, directing, countenancing, or assiting them, must be sure their cause be a righteous cause.  
One of the Hebrew Writers reads, I will behold thy face for Alms; the Rabbis so interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because (they say) to give Alms is both a piece of righteousness, and a fign of it: Indeed, whosoever goes to God, goes for Alms. But I shall discourse no more as to this term, In Righteousness.  
1. In the Righteousness of my Lord, the Mediator.  
2. In the Righteousness of an holy conversation.  
3. In the Justice, Innocency and Righteousness of my cause. This is all comprehended in the term Righteousness. I now proceed.  
Will I, or shall I behold thy face?] The word indifferently signifies the act of the body, and of the mind, Psal. 58. 10. The righteous shall rejoice when he seethe the vengeance; that is, when he shall with his bodily eyes see the righteous God revenging him upon sinful men, Exod. 18. 21. Thou shalt provide; there it doubtless implieth an act of Moses his mind, weighing and considering what persons were fittest for Magistrates.  
2. But it sometimes signifies not a bare intuition, but a most curious careful scrutiny or beholding. It signifieth to contemplate: Now when a man contemplates, he doth not barely look upon a thing; but he fixeth his eyes, and thoughts, and studies upon it; from this word Prophets, we are called Seers; and it is a word often applied to their vision, in which their minds were wholly taken up; and their souls as it were wrapped up in exrasies. Stargazers from this word had their name in Hebrew. And Critics tell us our English word Gaze, hath its original from it. Now you know we use that word Gaze, to express the action of them, who are a long time looking upon a thing, fully, steadily and busily. Further yet; the word sometimes signifies to behold with delight and Pleasure: To behold the beauty of the Lord, and to inquire in his Temple, Psal. 27. 4. That was a pleasant sight, Psal. 84. 1. I will behold thy face in righteousness; that is, with the eye of my body or mind, or both; I will diligently, constantly, earnestly behold; I will take pleasure in beholding.  
Thy face.] The word used here signifies any outward superficies, or exterior countenance of a thing, being applied to God, it signifies the manifestations of divine love, whether in the gracious issues of providence, or in the more inward influences of divine love. God hath neither essential, nor integral parts, as we have; he hath no head, no hands, no face: these things only agree to God by analogy. The face is the more noble outward part of as man; most conspicuous, and by which he is most known; in which more than by any part else; a man's temper, and particular inclination and disposition to us is known. So the face of God signifies,  
1. The favour of God in the sensible manifestations of it. When we are angry, we turn away our faces from our neighbours; and being reconciled again to them, we again look upon them. So is the Lord in Scripture set out to us, Psal. 13. How long wilt thou hid 
Psal. 13.  thy face? So when God is expressed as in favour with, and reconciled to a people, he is set out as turning his face toward them. Hence in Scripture the people of God pray for the favour of God; under this notion, Psal. 80. 3. 
Psal. 80. 3.  'Cause thy face to shine upon us, and we shall be saved, Psal. 31. 16. Make thy face to shine 
31. 16. 27. 8.  upon us, Psal. 27. 8. etc. In this sense Cain spoke, Gen. 4. 14. From thy face I shall be 
Gen. 4. 14.  hid, (id est) from thy favour. And it is by some learned Expositors observed, that when the term favour is joined with behold, or shine, etc. it always thus signifies. Thus Psal. 67. 1. God be merciful unto us, and bless us, and make his face to shine upon us, i e. show us some token for good: this is sometimes called the light of God's countenance.  
2. The fear of God sometimes signifies God's glorious manifestation to his Saints in Heaven; 
1 Joh. 3. 2. 2 Cor. 3. 16.  where (as the Apostle speaketh) his people shall see him with open face; face to face; as he is, etc.  
I am inclined to understand the phrase in the utmost latitude; I will, or shall [in righteousness] behold thy favourable face, in the influences of thy love in this life, and thy glory in that life which is to come; and accordingly it will not be different to interpret David's beholding. 1. In this life they behold the favour of God, with the eyes of their mind, apprehending the love of God in Jesus Christ to their souls, and being persuaded of it, according to that of the Apostle, Rom. 8. 38. I am persuaded that neither life, nor death, nor Angels, etc. shall separate us from the love of God which is in Christ Jesus our Lord. In the life to come, they shall behold the face, the presence, and glorious manifestations of God; not only with the eyes of their minds, but with their bodily eyes, Job 19 26, 27. In my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another: Then we shall see him face to face, 1 Cor. 13. 12. and as he is, 1 Joh. 3. 13. I have now opened the former part of the text, which I called David's resolution; I will behold thy face in righteousness, etc. And you see it comes to thus much.  
O Lord, it pleaseth thee in the wisdom of thy providence, to prosper my bloody and cruel enemies; they are full of riches, and children, yet they walk proudly, and dishonour thy name; they have a large proportion of the good things of this life; and they look upon them as their portion; let them do so. As for me, I am indeed in a low condition, poor, and afflicted, and persecuted; but I will look after righteousness: I will labour for the righteousness of Jesus Christ, and endeavour to live an holy life and conversation, having respect to all the Commandments, and walking closely with thee: Though I be used cruelly, and unjustly; yet I will walk innocently, and manage a just and righteous cause; and so doing, I will look towards thee, and hope in thee. Let others look after the favour of the world, my business shall be, to contemplate thee, to meditate; to fix the eyes of my soul on thee, that I may have the manifestation of thy love to my soul here; and that I may enjoy thee in glory hereafter. This shall be my aim; this my study: though I do not now see thee, yet if my soul be clothed with the Righteousness of thy Son; if I endeavour to walk closely with thee, I shall one day, either here, or in glory, behold thy face; if I do not see thy face before I die, yet in the resurrection I shall see it. When I awake, I shall be satisfied with thy likeness.  
I come now to the Explication of the latter part of the text, which I told you in those words: [I shall be satisfied] The Septuagint reads it, I shall be feasted. 1. The word signifies a plentiful filling. The word by which the Greek Interpreters translate it, signifieth such a filling, as the beasts are filled with: eating grass, you know, they make themselves very full, seeding merely by sense, and according to appetite, under no regulation of reason: Thus it is used, Hosea 13. 6. According to their pasture, so were they filled: and their heart was exalted. To this degree are souls sometimes filled (in this life) with manifestations of grace: Thus are the souls of the Saints filled with God's manifestations of himself to them in glory: Such sometimes are the shinings of divine light upon the soul, on this side of Heaven, that it knows not how to bear any more: it is filled with a joy unspeakable, and full of glory. But in the other life, Eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive, what things God hath prepared for them that love him. Yet even then the glory of the Sun of Righteousness, will be above the glory of the brightest Star: They shall be glorified with the same glory, as Christ and his Father are glorified, as to the kind; not as to the degree of it: we can receive but according to our capacity. In short, they shall be so filled, as they shall desire no more: The word signifieth perfect fullness; and therefore Critics derive it from a word that signifies seven, which in the dialect of Scripture, is the number of perfection: Seven times a day will I 
Psal. 119. 164. Gen. 4. 15. Pro. 24. 16.  praise thee; that is, many times. Vengeance shall be taken on Cain sevenfold. She that hath born seven languisheth, Prov. 24. 16. The righteous man falleth seven times a day: And so in many other texts.  
But further yet, the word signifies a filing as with dainties, as a man is filled at a feast, a man may be filled with bread, but at a feast we are usually filled with pleasant bread (as Daniel calleth it) So then, when David saith, he shall be satisfied, he in effect saith, I shall be filled seven times; filled brim full, perfectly filled, as at a feast: And indeed thus shall the souls of God's people be filled; but when, and how, are two questions which by the remaining words must be resolved.  
When I awake (saith the text) or in awaking, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or in watching, or in being made to awake, or to watch. For the form of the words, it admits this variety of interpretation. The LXX. read it, When thou shalt appear unto me. The Vulg. Lat. When thy glory shall appear unto me. We will first consider the original word in its latitude of significancy, and then weigh what it here importeth.  
The word in the Hebrew comes from a roo, which signifies three things. 1. To make tedious. 2. To watch. 3. To awake. The two latter alone can fit this text; and betwixt those two interpretations, I find all valuable interpreters divided. The Hebrew properly is in watching, or in awaking. We translate it, when I shall awake (there's no material difference.) I will begin with the first, which is something different from our English; I shall be satisfied in watching; or while I watch for thy likeness. Thus this very word is translated, Ezek. 7. 6. An end is come, it watcheth for thee. I confess I am loath to exclude this sense of the words: I shall be satisfied in watching for thy likeness. Watching is but an empty, hungry action, and gives the soul no satisfaction; but here's the difference betwixt watching for the world, and watching for God. As to worldly things, Hope deferred makes the heart sick: as to God it is not so. A watching and waiting for God, brings a proportionable satisfaction: It ought in a great measure to satisfy a gracious soul, in his hours of darkness, if he doth but find God enabling him to watch for his likeness.  
2. But the word is otherwise translated and properly enough [in waking, or when I shall awake] or be made to awake.] Thus the word is often translated in Scripture, Psal. 3. 6. and in many other texts. 
Psal. 3. 6.   
1. Some apply this to God, as if it should be when thou awakest. Indeed the Hebrew is no more than in awaking, or in being made to awake. When thy faithfulness shall awake 
V Vicars ad locum.  (say they) I shall be satisfied with thy likeness. Indeed, when God seemeth to us not to take care and regard his people, he is said to sleep (by a figure) for he neither slumbereth nor sleepeth) and the holy Psalmist calleth to him as to one asleep. Awake, why 
Psa. 44. 23.  sleepest thou O Lord! God is said to sleep, when according to humane sense and apprehension, he carrieth himself toward his people like a man that is asleep; and in a conformity of phrase, when he turns his hand, and appears for his people, than he is said to awake: and when God thus awakes, his people use to be satisfied with his appearances for them: But though there be a truth in this, yet I do not think it the sense of the text.  
2. Others (as I noted before) making the words to be the words of Christ, understand them of his Resurrection. Our Saviour knew that when he by death had satisfied Divine Justice, by the accursed death, and born the brunt of his Father's wrath, he should awake the third day, by a glorious Resurrection; and having conquered death, and satisfied justice, he should again behold his Father's face clear from all clouds and frowns, ascending up on high, and sitting on the right hand of God. This is Hierom's notion of the text: but doubtless the text is not to be so restrained.  
3. I agree therefore with those, who make these words the words of holy David, promising himself satisfaction with the image or likeness of God when he should awake.  
1. By his awaking, I find some understanding, his recovery and deliverance from that afflicted state in which at present he was. Indeed the time of affliction, is a time of night, and often in Scripture is expressed under the notion of darkness, which gives advantage to this interpretation, which both Calvin and Mollerus favour, thinking it by others applied to the Resurrection, argutè magis quàm propriè, more subtly than properly. According to them the sense is this; At present it is night with me, and I am as it were asleep, and in a bed of trial and affliction; but I know that this shall not be to me a dead sleep. Though I am fallen, yet I shall rise again; though I be asleep, I shall awake again; and when God's time cometh, I shall be satisfied with the manifestations of his love, and the evidences of his favour to me.  
But (with all due respect to those Interpreters whom this sense pleaseth,) I rather incline to those, who interpret this awaking of the Resurrection. To make it clear.  
1. It is plain, it is a figurative expression. Waking you know hath a reserence to sleeping: Now sleep in Scripture is taken literally; so it signifieth the locking, or binding up of the exterior senses; and waking is the freeing of the senses, in which sense it cannot be taken here; though I meet with some who think that David here speaketh as a Prophet, expecting the visions of the morning.  
2. Or else it is taken figuratively; so it is very often used to express death. Our friend Lazarus sleepeth, Joh. 11. 11. The Maid (saith our Saviour) is not dead, but sleepeth. And when Stephen died, it is said, he fell asleep. I find this very word used, to express an awaking from the sleep of death, 2 King. 4. 31. The child is not awaked, meaning that it was dead, Isa. 26. 19 Awake and sing you that dwell in the dust. But further yet, the awaking here spoken of, relates to David. Now harken what the Scripture saith of David's sleeping, Acts 13. 36. After that he had 
Act. 13. 36.  (according to the will of God) served, he fell 
V Piscal. Ames. Engl. Annot. Diodate, Ainsworth, ad loc.  asleep. What's the meaning of that? is it not that he died? Now what is the awaking related to this sleep, but the Resurrection? and in this sense I find many eminent Expositors agreed. The Learned de Mui● hath another interpretation, in which I find none going along with him; When I awake, that is (saith he) when I shall die: while the soul is in the body, it sleeps; when it leaves the body, it awakes; Quum expergefactia fuerit anima mea 
De Muis ad locum.  de corpore, in quo velut, sepulta jacet, & evolaverit anima mea ad imaginem tuam creata. To justify this his notion, he quoteth Jer. 51. 30. where the souls of the wicked are said to sleep a perpetual sleep: In opposition to this, he saith, the souls of the Saints when they die, are said to awake. Indeed if we con●●der sleep as it is the binding up of the exterior senses, and an hindrance to them in their operations, and then reflect upon the soul, while tied to the body, how much it is hindered, in the freedom of its communion with God: There is some analogy betwixt the case of a soul in a state of conjunction with the body and sleep: And it is true, that in death the soul is restored to a greater freedom for communion with God: But I do not think this the sense, nor is this the usage of the metaphor (I think) to be justified by parallel Scriptures. One thing I must further observe, as to the form of the Hebrew word. Grammarians observe, that the conjugation 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hiphil (in which the word is found, adds facio to the original signisication of a verb, which (if it hath place here) it properly sigfies, in being made to watch, or being made to awake, denoting to us the necessity of a divine influence, both to uphold our souls, in watching and waiting for God, when we do not see him; and also in restoring life to our dead bodies in the Resurrection. It is God who giveth spiritual life, and who giveeth the aboundings of spiritual life, who first quickeneth the soul, and who further quickeneth it, and keepeth it up in its spiritual operations; and it is God who quickeneth the dead, Rom. 4. 17. The words thus opened, afford us two things, as grounds of David's satisfaction, in that dark condition in which he was. Though his state was but at present sad, and uncomfortable: though lately he neither had seen God, nor heard from him, only had seen and felt the srowns and thunderings of his providence against him, yet he would be satisfied.  
1. If he found God enabling him, in this his sad, perplexed, persecuted state, to wait upon him, and exercise grace in watching for him.  
2. In the assurance he had, that though as yet he were unsatisfied, and might possibly fall asleep so in death; yet in the resurrection of the just he should awake from that sleep; then he should have enough of God, and be fully satisfied with his likeness. I have only that one term more to open.  
With thy likeness.] The Hebrew word signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the imaginary form of a thing, Job 14. 16. An Image was before mine eyes. Sometimes the real form of a thing presented to the bodily eye, Deut. 4. 16. You saw no manner of similitude, on the day that the Lord spoke unto you in Horeb, out of the midst of the fire; that is, God did not appear to you in any real, sensible shape. Sometimes it signifieth some real fignature of a thing presented not to the eye of the body, but to the eye of the mind; to the understanding. So Numb. 12. 8. The similitude of the Lord shall he behold: That is, I will make an impression of my divine Nature and Majesty upon him, by which he shall be able in some measure, to conceive of, and to comprehend me. We cannot see the divine Essence; such glory is too great for mortal eyes; we are not able to fix our eyes upon the Sun riding in the Firmament in its full triumph of light, much less upon his Essence, whose brightness is such, that even the Sun in its fullest glory, is darkness to him. God told Moses, he could not see his face and live; but his similitude he should behold: he would make upon his spirit an impression of his Majesty and Goodness. But let us now inquire more strictly what this likeness of God in the text is: The Septuagint interpret it; The glory of God. I shall be satisfied with thy glory; that is a truth, but whether the whole of the truth, I doubt. Some think the Ark of God is meant, which the wife of Phinehas, called the glory of Israel. And that David in this his afflicted state, comforted himself with this consideration, that he one day should again see the Ark of God; the power and the glory of God in his Sanctuary. We read also, that when he fled from Absolom, and Abiathar brought the Ark after him, he bid him carry it back again, if the Lord had a pleasure in him, he would bring him back, and he should see it, and his holy habitation. But I think we shall find that glorious Symbol of God's presence, no where styled God's likeness.  
Others think, that by God's likeness here, David understands Christ, who is indeed called the brightness of his Father's glory; the express Image of his person. And that David here comforts himself (as Job before him) that he should see his Redeemer with those eyes. Those who interpret the text as the words of Christ; by God's likeness here understand the glory of God, wherewith Christ was glorified after his resurrection from the dead, and ascension. But I take all these senses to be too much forced upon the text.  
There are three things which I think may be all comprehended under this term.  
1. There is a likeness of God in us. Adam was at first created in God's image or likeness, Gen. 1. 26. And in our Regeneration the 
Gen. 1. 26.  image of God is said to be renewed in us, Col. 3. 10. And we are said to be created after 
Col. 3. 10.  the image of God, in righteousness and holiness. Thus we are commanded to be holy as the Lord is holy. This is now the image of God within us; the impression of the spirit of Grace upon our hearts, by which we are made partakers of the Divine Nature. I take this to be much the sense of the place; Lord, if thou shalt enable me in my dark hours to study, and to perfect holiness, I shall be satisfied; though I want comfort, yet I shall be much satisfied ●f I be but enabled to watch for a further degree in holiness.  
2. Secondly, We may take likeness, for God's manifestations of himself to us, by his spirit of consolation. In this life we do not see God as he is; but he sometimes makes gracious manifestations of his love unto his people in the sensible consolations of his Spirit, reflecting divine Love upon the souls of the Saints, and sealing them up to the day of Redemption. Now (saith the Psalmist) though I do not see the Lord in this likeness of his; though I want the assurances of his love, and comfortable manifestations of his gracious Spirit; yet Lord, it shall stay me, if I find thy grace enabling me, but to wait for these manifestations.  
3. Lastly, God's likeness may be taken for the glorious manifestation of himself to his Saints in another life; and this I take to come fullest up to David's meaning. O Lord, though while I live here, I walk in the dark, and see no light; while I am beholding thy face in righteousness, and watching for thee; though I may go down to the grave, and sleep my sleep in the dust, not fully satisfied, not seeing what of God I would do: yet this I know, that in the resurrection I shall awake, and then I shall be made amends for all which my soul hath suffered in its dark and sad hours, under the eclipses of divine light: I shall then be filled with God; I shall see him as he is, face to face; and my vile body shall be made like to my Redeemers glorious body. Thus I have largely opened the words; take the substance of them shortly.  
David was at this time in a sad condition, both  
1. In respect of the persecution against him from without: And  
2. The divine desertion which at this time clouded his inward man.  
3. And the temptations which attended him in these straits.  
In this verse he takes up his resolution what he would do; and also shows us what stayed his heart, and gave him something of satisfaction in his perplexity.  
That which he resolveth to do, is to labour for the Righteousness of Christ, in which to behold the face of God, to live an holy life and conversation, and to manage his cause against his enemies in a just and innocent manner.  
That which he fixeth upon as his comfort, is,  
1. God's present enabling him to perfect holiness in his fear, and to wait for the manifestations of divine light.  
2. His sure hopes, that if he should fall asleep in death, not satisfied; yet there would be a resurrection from the dead, and in that glorious morning, he should awake, and then he should be filled with the manifestations of God: this is the substance of the words. Now suppose yourselves to hear David speaking the same thing more copiously.  
O Lord, my soul is in a sad and perplexed condition; without are fightings, within are fears; mine enemies are many, and proud, and cruel as Lions; they are men of power and estate, whose bellies are filled with hid treasure. I am poor, and empty, hunted like a Partridge upon the Mountains: First Saul risen up against me; now mine own Son is in rebellion, and my soul also, O Lord! walks in the dark, and seethe no light, I cry, but thou hast not heard me; I am at a loss to know what thou determinest to do with me.  
If I had all that my proud and potent enemies have, all their treasure, all their substance, all the good things of this life, all their sweet morsels, I could not be satisfied with all those husks, while I want thy favour, and the light of thy countenance. But this shall be my work; this shall be that which I will study, and look after: I have fixed mine eyes upon thy love and favour; let the men of the world look after that; let them look upon their great estates, I will behold thy face, and labour for the light of thy countenance, and that I may obtain it; I trust not in my own righteousness; in the righteousness of my Lord I will behold thy face. I will endeavour in thy strength to live an holy and righteous conversation; perfecting holiness in thy fear; and in all things endeavouring to live up to thy mind and will discovered to me: and for this cause, which I am (through thy providence) managing against those who have risen up against me, I will manage it righteously, with all integrity and innocency toward them who are so fierce and cru●l against me: And in this resolution, O Lord, in my affliction, it will be a great stay unto me, if I may but find the conunuance of thy strength enabling me to labour after the perfecting of the renovation of thine image in my soul; and to wait for the further shinings out of the light of thy countenance: if I can but find thee thus appearing to my soul, I shall at present endeavour to be satisfied, knowing that it will not be long before I shall fall asleep in death, and from that sleep I shall awake in the morning of the resurrection, and then I shall be abundantly satisfied with thy likeness, seeing thee face to face, and rejoicing in thy presence for ever more.  
The words thus opened, will afford us many Propositions; some I shall but lightly touch upon, hastening to what I intent for the subject of a fuller discourse.  
First, From the tacit Antithesis, hinted in those words which our translation supplies, necessary to give you the full sense. But as for me.  
What will satisfy a man of the world, will 
1 Obs.  not satisfy a child of God. Different natures require different food. Swine will seed upon Acorns and offal. Dog's will feed upon bones, and excrements. But man feeds upon none of these. A different genius and disposition requires a different object to give it satisfaction: Gold and Silver satisfies a covetous man: Wine and strong drink satisfies a drunkard: The Philosopher despiseth and throws away these things to attend to contemplation, and the knowledge of the reasons and causes of things: The child of God is of a different nature, of a different disposition and inclination, and complexion from other men: he is made a partaker of the Divine Nature; he hath a new name, a new will, new affections, new dispositions given to him. Sinners indeed are of several complexions; give one wealth enough, and you satisfy him; give another objects enough for his lust; give him sensual pleasure enough, and you satisfy him: give a third honour and preferment enough, he asks no more: give the best of them enough of humane learning and knowledge, and he will be content; whether he hath any portion in Christ; whether he findeth any joy and peace of conscience; whether he seethe any thing of the light of God's countenance, yea or no. It is said of Abraham, that he gave the Sons he had by Keturah, portions, and sent them away: they were not at all concerned for the promise of which Isaac was heir. Wicked men are like Esau, they will sell their birthright for a morsel of bread. The child of God cannot be thus satisfied, as Abraham replied upon God, ask him, What he should give 
Protestatus sum me sic ab eo nolle satia●i. Luther.  him? What canst thou give me so long as I go childless? So do they say, Lord, what canst thou give me while I want thy presence? Luther protested God should not put him off with worldly affluences: he judgeth all fullness 
Omnis copia quae non est Deus meus est cgestas. Aug.  cmptiness, excepting only the fullness of him who filleth all in all: the reason of this is, his spiritual ilumination, and knowledge to discern things that differ; the convictions and different apprehensions, which the holy Spirit hath wrought in his soul, which make it morally impossible to him to rest satisfied with less than an infinite God, and a portion in him. Oh! how thin is this number in the world how small is this generation of those who in truth seek the Lords face? where almost is the person to be found, to whom God might not give a portion in this life only, and quietly send him away without any repining at all? who would no● fall down, and even worship the Devil, for a great estate, for a little momentany pleasure, for some considerable degree of honour, or some other moveables, and transient vanities of this life? how few are they who would look any further than to have such a portion of substance, as they might have plentifully whiles they live, and divide the rest unto their babes? Amongst all the complaints and murmur we hear in the world, how few are they that complain for want of the presence and influence of God? we hear men complain for want of estates, honours, etc. but ah! how few for want of grace? how few for want of the sense of divine love? for want of the enjoyments of God? etc.  
Secondly, From those words [I will behold thy face in righteousness] observe,  
There is no beholding of God's face but in righteousness: 
2 Obs.  Whether it be in a way of duty, that we behold God; or whether it be in a way of comfort. We must still behold him in righteousness, in the righteousness of Christ imputed to us. Daniel of old prayed to be heard for the Lords sake: we are commanded to ask in the Name of Christ, believing: Or, whether it be in the way of comfort. Christ is the only glass in which we can behold our Father's face, and therefore we are bid to rejoice in the Lord, and joy and peace is annexed to believing, an act, of which Christ is the object. In the righteousness also of an holy life. Without peace and holiness, no man shall see God, (saith the Apostle) not in glory, when this l●fe shall be determined, not in this life, by the reflections of faith. Not in duty God heareth not sinners: he that lifts up hands unto God, must lift up pure hands, without d●ub●ing. The very Heathens by the light of nature, could see that pure hands must be reached out to the Altars, if they expected to find the Gods upon their duties propitious. In the righteousness of an innocent and just cause. It is ●ll appealing to God in an unrighteous cause, and hopes of countenance and assistance from him in unrighteousness, are but bold presumptions, and ●acit reproachings of his spotless purity. Hence learn how few there are who truly behold the Lord's face in duty, who truly feel the warming influences of his divine love. Ah! how many cheat themselves with images and dreams? how many rise up from duty, thinking they have seen the face of God, when they have seen nothing but the reflectiors of their own gifts, or presumptions? how many dream of beholding the face of God in the sensible consolations of his Spirit, who alas have seen nothing but the spirit of delusions, cheating their souls with false confidences and delusions? what do Papists talk of beholding God's face in their own, or their fellow-creatures righteousness? what doth any drunkard, swearer, morally vicious and profane person talk of beholding the face of God, whiles he lives a lewd and unholy life and conversation! If he makes many prayers, God will not hear him; his heart is full of profaneness, his hands are full of unrighteousness. Let no man dare to appeal to God in an unrighteous matter, to seek counsel of God, or assistance from him in unrighteous causes. The unrighteous soul can never behold the Lords face.  
Thirdly, From David's present resolution, considered with respect to the present state of affliction in which he was. Observe,  
It is the duty of God's people, though God's 
3 Obs.  face be not towards them, yet in righteousness to be beholding it. This was the Church's resolution, Isa. 8. 17. I will wait upon him who hides his face from the house of Jacob, and I will look for him, Isa. 50. 10. Who is amongst you who feareth the Lord, and obeyeth the voice of his servant; that walketh in darkness, and seethe no light, let him trust in the name of the Lord, and stay upon his God. God expecteth that his people should not desert him, because in the wisdom of his providence he is sometimes pleased to hid his face from them. But I shall (I think have occasion) in my following discourse further to enlarge upon this, I therefore pass it over here, and come to what I intent to fix upon as the subject of my discourse.  
Doct. It is the great duty of the people of God, although they want visions of peace: yea, thougb they should fall asleep in death, without such sensible manifestations; yet to stay their souls, and be in some degree satisfied; if they find the Lord enabling them to watch for his likeness; and having a sure confidence, that in the resurrection they shall be abundantly satisfied with it.  
The Proposition is complex, and containeth many within it. There is in it some things implied, others expressed.  

Five things are implied.  
1. That a child of God may sometimes walk in darkness, and not satisfied with God's likeness.  
2. That it is possible he may fall asleep, and die under a dissatisfaction.  
3. That during this his dark estate, it is his great duty to watch for the likeness of God.  
4. That though a child of God shall fall asleep; yet he shall awake in a resurrection.  
5. That when in that morning be doth awake, he shall be abundantly satisfied with God's likeness.   
These things are implied. Two things are expressed.  
1. That under their darkness, it should much satisfy them if they find God enabling them to watch for his likeness.  
2. That if they die in this dissatisfaction, yet it ought to stay their hearts, that in the resurrection they shall be abundantly satisfied with the likeness of God.  
I shall speak something first to those Propositions which are but implied in the main Proposition. The first was this:  
That God's children may sometimes walk in 
1 Prop.  darkness, and not be satisfied with his likeness.  
1. In darkness, as to their outward man, Joseph, Job, David, almost all the servants of God whom the Scripture hath canonised, had their dark hours of affliction; some of one kind, some of another. Many are the afflictions of the righteous, bue God delivereth them out of all.  
2. In darkness, as to their inward man, there is a state of sin and ignorance, which in Scripture is compared to darkness: This they cannot walk in; they are translated out of darkness into marvellous light; they wer● indeed (as others) darkened in their minds, but God hath made a glorious light to shine in upon them: But there is a darkness of the inward man, with respect to sensible manifestations, and comfortable apprehensions of the love of God; this they may walk in, Isa. 50. 10. They may walk in the dark and see no light, 
Isa. 50. 10.  though they be such as fear the Lord, and obey the voice of his servant. The Spouse in 
Cant. 3. 1.  the Canticles, sought him whom her soul loved; she sought him, but she found him not. David 
Psal. 30. 6.  was troubled when God hide his face from him.  
And as it is possible that they may be unsatisfied as to the manifestations of God's love unto them; so they may be, and often are as unsatisfied, as to the image and likeness of God in them. Perfection is our rule, Heb. 
Heb. 6. 1.  6. 1. but though the Lord hath for it up for our mark, 2 Cor. 13. 11. yet there is none of 
2 Cor. 13. 11. Phil. 3. 18.  us but shooteth short; even Saint Paul counted not himself to have apprehended; but forgetting what is behind, pressed forward to what is before, unto the price of the high calling. Now the child of God cannot sit down satisfied, whiles he seethe himself short of the Rule which God hath set him; and this is reason enough for his dissatisfaction in the latter sense. For the former, the reason lies here.  
1. God upon the Covenant of Grace hath reserved to himself a liberty, (notwithstanding Christ's satisfaction) so to chastise his people, that they might not go altogether unpunished. Some will not understand how God should punish any of his Saints for sin, and think that the asserting of it derogateth from Christ's plenary satisfaction, which indeed would have something of truth in it, had not God in that Covenant reserved himself this liberty. If 
Psa. 89. 31, 32, 33, 34.  they break my Statutes, and keep not all my Commandments; then will I visit their iniquity with a rod, and their transgressions with stripes. Nevertheless, my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips. By virtue of God's Covenant with Christ for us, their earnest salvation, and the welfare of their souls for ever is secured. Nay more, afflictions, as they are tokens of divine wrath, and legal demands of satisfaction to God's Justice, cannot fall upon God's people, but he hath reserved to himself the liberty of a Father, in love and kindness to chastise his people with rods. The people of God therefore should not think it strange, if they meet with these dark issues of divine providence; nor should any entering into the ways of God promise himself a freedom from afflictions, and trials of this nature. Christ hath secured us eternal salvation, and all necessary means and influences of grace in order to it; but he hath not totally exempted us from the rod of affliction: But this is not all. The second Proposition speaketh yet more.  
The Child of God may not only live, but may 
2 Prop.  also die and fall asleep unsatisfied, as to the likeness of God. This is true both as to the likeness of God in them, and the manifestations of God unto them.  
1. As to God's Image in them; this lies in the perfection of holiness, and is so far true, that it is hard to find a child of God, whoever as to this died satisfied, what Christian on his deathbed ever said, he had faith enough, or love enough, or holiness enough? David cries out, Although my house be not so with God. And where is the soul, that departing to eternity, sees not reason to complain that his heart hath not been so with God as it ought to have been. The best of men sinneth seven times in a day.  
2. But it is true also as to the apprehensions of divine love, not being able when they die to say assuredly, My Beloved is mine, and I am his. What shall we say to the great example of our Lord and Saviour? It is true, he knew he was the eternal Son of God, that after his resurrection he should be glorified, with that glory which he had with his Father from all eternity; and in this respect might differ from some of his children, who dying, may want that certainty, and only die with a good hope through grace: yet in this dying hour he cries out, My God, my God, why hast thou forsaken me? Nor can we well understand how he should for us die under the curse, and sensible feelings of divine wrath, unless we grant, that he died under the withdrawings of the sensible manifestations of divine love: and certainly the Disciple is not above his Master, nor the Servant above his Lord. Our own experience also proves it: have not we known some persons, of whom while they went in and out with us, could say, These are the anointed of the Lord; we saw them walking closely with God, fearing every sin, making conscience of every duty, serving the Lord (so far as we could judge) in spirit and truth; and this not in a fit, but constantly; yet when they came to die, their Candles went out in obscurity: We have not seen them in that triumph of faith, that fullness of joy and peace, which it may be we did expect: Not able to say with Job, In 
Job 19 26. Rom. 8 38.  my flesh I shall see God; nor (with Paul) I am persuaded that neither life, nor death, shall separate me from the love of God in Christ. Nor is there any thing in spiritual reason to hinder it. Sensible manifestations are none of our necessaries. God hath no where promised, that they shall not fail the soul in death. Mr. Rutherford (I remember) propounds this to be observed; Whether usually, when in the time of their life, the Saints of God have felt many reflections of divine love, many sensible consolations: God hath not left them to die in the dark: And on the contrary, when any of his children, have in the time of their life, been full of fear and dejections, etc. God hath not usually in their sick and dying hours, shined upon them with visions of peace. It is not to be fixed as a standing Rule, (for the Almighty is neither to be limited, nor tracked in his go) but it may be worthy of our observation.  
Now this seemeth a very hard dispensation: God's people ofttimes know not how to live without sensible manifestations of his love; but they are much more at loss, how to satisfy themselves to die without it. May we therefore in any degree of humility guests at some reasons of so sad a divine dispensation.  
1. In the first place, it is enough (to a modest soul inquisitive in this particular) to say, Even so, O Father, because it pleaseth thee. God will have us to know, that the wind bloweth both where it listeth, and when it listeth; and that his Spirit is not less free. We shall not know the hour when he will visit his people's souls; nor will he constantly come in at the same hour, that he might assert his own liberty to us; this may be one, and indeed it is the great reason to be assigned of this dispensation.  
2. The Lord may have a design by it to make a trial of his servants faith. It is a good faith that will long maintain a living Saint without sight: but it must be a strong faith which will maintain a Christian in his dying hour without it. This was the faith of Job, Though he kills me, yet I will trust in him. This is a faith which holds out to the end, and shall have the Crown of life, which God hath promised. It is the last act of faith to serve a departing soul. Love goes with the soul into another world; Faith parts with it at the gates of death; the vision of faith is then changed for the beatifical vision: What a man seethe, how doth he hope for? That faith that seethe Christ through a glass darkly, hath its eyes in death quite out: The soul comes with open face to behold the glory of God. It argues a great spirit in a soldier, to fight to his last breath: And it speaks a courageous strong faith, for a Christian to die believing: dying hope is a good hope; therefore it is given as the character of a righteous man, that he hath hope in death. And of the Hypocrite it is said, Where is the hope of an Hypocrite, when God takes away his soul? Job saith, that his hope shall be like the giving up of the Ghost. Look, as dying men fetch their breath shorter and shorter, till at last it quite fails them: so are the presumptuous hopes of hypocrites; the nearer they come to death; the shorter they fetch the breath of their hopes, till at last they quite fail them, and they die either stupid, or despairing. God makes a great trial of his Saint's faith, when he calls them to die in the strength of it.  
3. God may have a design in it to honour his Word. If we wholly lived upon sight, the Word of God would not be so precious to us; the Promises would not be so dear to us. (Though I confess it is a very suspicious comfort, which the Word brings not into our souls) but yet consolatory dispensations are the more special and extraordinary manifestations of the Spirit, in a more than ordinary improvement of the Word. God's Word appeareth, and is made very precious to the soul, when it hangs its whole weight upon it, being not at all advantaged from sensible reflections. I had perished (saith 
Psal. 119. 92.  David) in my affliction, if they Word had not been my delight. What an honour there did holy David put upon the Word of God, acknowledging, that the whole weight of his perishing soul hung upon it, and it sustained him. Indeed there is a secret powerful influence of the Holy Ghost, tcaching and enabling the soul to lay hold upon, and to apply this Word. But in faith of adherence, though the Spirit be the great Author and Finisher of it, teaching and enabling the soul to lay hold upon, and to apply the Promise; yet it is by a more secret and insensible act, and the Word appeareth most in maintaining that. Oh! faith the soul, had it not been for such a Word, such a Promise; such a good word of God is a faithful saying, and worthy of all acceptation. In the reflex act of Faith, which giveth the soul a plerophorous evidence, or a full persuasion of its evidence in God, the work of the Spirit appeareth more extraordinary and glorious; the virtue of the Word doth not so much show itself. Now the Lord will sometimes honour his Word in the fight of his children, letting them see that it is enough to support, bear up, and to uphold a soul, though it should never see the face of God till it come in Heaven, yet the Word is enough securely to carry it thither.  
4. God in such a dispensation may have a design to teach his people, that salvation doth not depend upon sensible consolatory manifestations. Not upon the sweet application of the Promises to the soul (an act wherein we have no share, it being the Lords work alone, and marvellous in our eyes) but upon the strong and steady application of our souls to the Promise. This latter is justifying faith; the other is the faith of one already actually justified. We are too prone to lay too much upon sensible comforts. Some there are who will acknowledge no other notion of faith, but a full persuasion of the love of God, and so indeed confound faith and sight, which the Apostle seemed so warily to distinguish, when he told us, We live by faith, and not by fight. And again, that hope which is seen, is no hope; and indeed, cut the throat of many a poor Christians comfort, who, it may be, all his life, cannot come to such a sensible evidence. Indeed the most judicious Christians are prone to lay too much stress upon these consolatory manifestations, and to think all nothing if they want them. Now this is a great error which the Lord may aim at the correction of in his people by such dispensations, letting the soul see there is virtue enough in his Word to bear it up through the deepest waters of affliction, without the bladders of sensible manifestations. Enough in that, and the souls application of itself to that, though until it come in Heaven, it never sees the face of God. It is believing that carries the soul to Heaven, i. e. an hungering and relying upon Christ, and his righteousness alone; not that joy and peace which is the consequent of believing, and that too inconsistent and uncertain. And indeed I do not know any one truth, that needs more rooting and confirmation in a gracious heart. The life of sense is the life of the Saint triumphant. The life of faith is the life of the militant Christian. Though God sometimes condescends in such manifestations to the infirmities and desires of his people, and is pleased to give them a glimpse of glory, as the earnest penny of a future greater reward, which he intendeth them: yet these must not be looked upon as the necessaries of a Christian; but what God gives ●s ex abundanti, a pledge of future glory. Sometimes God gives his children to go to Heaven in the sight of Heaven: As Stephen went to it, seeing the Heavens opened, and Christ Jesus stanidng at the right hand of God, pleading for him, and ready to receive him into the glorious mansions provided for him: But as this is a note of singular and extraordinary favour, which God is not bound to any particular soul by promise for: so God will sometimes single out a child of his unto death, that shall go to Heaven without this seal, that living Christians may not run away with an erroneous apprehension, that these influences are necessary to salvation; and upon the death of such a child of God the Lord proclaims. See here (my friends!) you of little of faith, here's a child of mine, coming alone to me without the staff of sense; trusting me upon the credit of my bare word: Here's one that hath not seen, and yet hath believed; that hath dared to take my word for Heaven. Now be not faithless, but believing.  
5. Lastly, I do not know but God may sometimes do it in Justice: when one who hath been made partaker of Gods distinguishing love, hath apostatised in his profession, or run into some degrees of looseness of life, by which Gods Name hath been dishonoured, the Lord may thus far chastise his Apostasy. I told you before, that the Covenant runs with a notwithstanding sin, as to eternal salvation; the unfaithfulness of man cannot make God unfaithful; he cannot alter the thing gone out 
Psal. 89. 33.  of his lips: But the comforts of God's people may fail, and they may (for aught I know) die, although not despairingly, yet doubting with an a king heart, and with broken bones. Divines question whether holy David (though styled the man after Gods own heart) ever after his fall into those two great sins of murder and adultery, recovered the fullness of his comfort again. It is plain, by all his penitential Psalms, that he lost them, and especially by that petition, Psal. 51. 12. Restore unto me the joy of thy salvation. Though the Scripture plainly evidenceth that he died strong in the faith; yet it speaketh nothing of sensible consolations. You have his last words, 2 Sam. 23. 1. These be the last words of David. You will find these words to be a part of his dying speech. Although my house be not so with God, that is, not so spotless as the morning, when the Sun ariseth, when the Sun ariseth without clouds; yet he hath made with me an everlasting Covenant, well ordered, and sure in all things: for this is my desire and salvation, although he make it not to grow. The words speak much of David's adherence, and strong fiducial application of his soul to the Covenant, but little of a fullness of joy and peace. I think we may determine thus much, that if David did ever recover his fullness of peace, the Scripture hath not recorded it; that we might learn to serve the Lord with fear, and to walk before him with trembling; yet neither is this the Lords constant dealing. Peter denied his Master, cursed and swore; yet afterward Christ shown him special favour. After Christ's resurrection the Angel bid, Go tell his Disciples, and Peter, that he went before them into Galilee, Mark 16. 7. Divines think those words [and Peter] are put in to assure Peter under some dejection by reason of his fall, of the Lords favour to him, notwithstanding his backshding. Peter was designed for a great service of his Master in the work of the Gospel, to which a sad and dejected spirit would not a little have discomposed him. Thus much may serve for the second Proposition, which I told you was no more than implied. The third follows.  
While a child of God doth not behold the face 
3 Prop.  of God, it is his duty to watch for it. Two terms must here be opened.  
1. That of beholding God's face.  
2. That of watching for it.  
There is a twofold beholding of God's face.  
1. By faith in righteoussness.  
2. By sense in assurance.  
1. There is a beholding of God by faith. Faith in Scripture is sometimes expressed to us by the action of the mouth. He that eateth my flesh, 
Joh. 6. 54.  and drinketh my blood (saith our Saviour) dwelleth in me, and I in him. Sometimes by the action of the hand; by receiving, and laying 
Joh. 1. 12.  hold upon Christ, and the Covenant. To as many as received him, he gave power to be called the 
Heb. 6. 18. Prov. 3. 18. John 6. 35, 37.  Sons of God. Sometimes by the action of the feet; Coming, so often in Scripture; Come unto me you that are weary and heavy laden: and he that cometh unto me, I will in no wise 
Isa. 50. 10. Cant. 3. 8. Psal. 37. 7. Zech. 12. 10.  cast away: And so in many other texts: Sometimes by the actions of the whole man; thus it is called a staying, a leaning, a trusting, resting, committing ourselves unto God. So also sometimes it is expressed by the action of the eye. Now by this vision of faith it is impossible that one should be a believer and not see God. Indeed the fight of this eye may possibly at sometimes be clearer and quicker than at other times; it may sometimes be more full and bright, at another time more dim, and weak, and imperfect: but faith is this very visive faculty, if I may so speak, and a child of God must thus behold the face of God, though not actually, or not gradually to such a degree at one time, as at another, yet habitually it must always have a power thus to behold God, though sometimes it exerts it more seebly sometimes more strongly, yet more or less a gracious soul (in this sense) at all times doth behold the Lord's face, even in its darkest hours, Isa. 8. 17 I will wait upon him who hides his face from the house of Jac●b, and I will look for him.  
2. There is another Vision, which I called the Vision of Sense, which is the beholding of the Lords face, in the reflections of divine love; for this David prays, Psal. 4. 6. Lord lift thou up the light of thy countenance upon us; and often in the Psalms, Make thy face to shine upon us. Now in this sense (as I have showed you) it is very possible that God's dearest children may not see his face; and this is that beholding the Lords face, of which the Proposition is to be understood, during the eclipse, or want whereof, it is the duty of the child of God to watch for his likeness. So I told you here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be, and is sometimes in Scripture translated so. By the Likeness of God; I understand (as before) either his likeness in us, (which the Apostle calleth the Image of God, in knowledge, righteousness and holiness) or Gods sensible manifestations of himself; when a believer wants these; when he cannot bebold the face of God, in such sweet apprehensions, it is even then his duty to watch for God's likeness; for God's likeness in either sense, as it signifieth both holiness and comfort. I say, to watch for it; it is a metaphorical expression, and signifies 1. Negation of sleep. 2. Industrious diligence to keep ourselves in a capacity fit to receive what we desire. 3. Patiented expectation.  
1. He who watcheth sleepeth not. It is an ordinary metaphor in holy Writ, to express death, and sinning, by sleep; the latter only is here meant. So (saith the Spouse) I sleep, but my heart waketh, 2 Thes. 5. 6. Let us not 
2 Thes. 5. 6.  sleep, as do others. Awake thou that sleepest, and stand up from the dead. And look as it is in sleeping; None lives, and sleepeth not. 
Eph. 5. 14.  Some set themselves to sleep; some strive against it sometimes, yet fall asleep through heaviness: Some by some more for in means are made to sleep. So it is as to fin; some are greater sinners, sleep more than others; but none liveth and sinneth not against God; but one man sinneth wilfully and presumptuously, sets himself to sin, his life is nothing e●e; another sets himself against sin, yet through that heaviness which is in him from original corruption, the remainder of the body of death, he often falleth asleep; and sometimes through 
Rom. 7. 23, 24.  the methods, devices and depths of Satan, and the allurements of the world, as from so many sleepy potions given him, he falls into a sleep. Now he who watcheth in a spiritual sense, doth not sleep in the first sense, according to that of the Apostle, He that is born of God sinneth not. The child of God in his dark hours, aught to take heed of wilful sinning against God; though he walks in the dark of a divine desertion, yet he ought to take heed of a sinful conversation; he must be able to say with David, I am become like a bottle 
Psal. 119. 83.  in the smoke, yet do I not forget thy Statutes: And with the Church, All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant: Our heart is not turned back, neither have our steps declined 
Psa. 44. 17, 18, 19  from thy way, though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. This is the first thing implied in this metaphorical expression: But this is not all.  
2. There is a difference between watching, and bare waking: Watching is a voluntary industrious action, whereby a man striveth to keep himself awake at such a time when he is inclined to sleep, for the heeding of something in a more special manner. To watch therefore in a spiritual sense, implieth, to labour, strive, and use all means and diligence, to obtain the likeness of God; not only to eschew evil, but to do good. Thus watching for God's likeness, includeth praying hearing, performance of all holy duties, lead● g●an holy life and conversation; that which the Psalmist calleth, ordering our conversation aright, that we may see the salvation of God: And this is, as the duty of a child of God at all times; so more especially, in his hours of desertion and darkness: you shall find this eminently exemplified in the Spouse, Cant. 3. 1, etc. By night on my bed I 
Cant. 3. 1, 2, 3.  sought him whom my soul loveth; I sought him, but I found him not. I will rise now, and go about the City, in the streets, and in the broad ways, I will seek him whom my soul loveth, etc. v. 3. The watchmen that go about the City found me, to whom I said, Saw ye him whom my soul loveth? This is a second thing. A child of God under a desertion, is not to sit still, and mourn, and be wail itself; but to be up and doing, watching unto prayer, to all 
1 Pet. 4. 7.  religious duties, to all parts of an holy and religious life; to be at such a time especially, much in close and diligent communion with God, for the recovery of its lost peace and comfort.  
3. Lastly, The watchman is to look out for the morning, and with patience to wait for it. This is also the duty of him that walketh in spiritual darkness (I mean, the want of sensible consolations) My soul waiteth for the Lord, more than they that watch for the morning; (saith holy David) Psal. 130. 6. I say, 
Psa. 130. 6.  more than they that watch for the morning. Thus the Church, Isa 8. 17. I will wait upon 
Isa. 8. 17.  him that hideth his face from the house of Jacob, and I will look for him. Thus Habakkuk, for the answer of his prayer on the behalf 
Hab. 2. 1, 2, 3.  of the Church; I will stand upon my watch, and set me upon my Tower; I will watch to see what he will say unto me. The vision is yet for an appointed time, but in the end it shall speak, it shall not lie; though it tarry, wait for it. Thus now I have opened this duty to you, and shown you what this is to watch for God; to watch for his likeness. Now that this is a Christians duty in his hours of darkness, appears,  
1. From the Precept of God, obliging you to it, The will of God revealed, is that which makes a Christians duty: God hath bidden us watch and wait, and order our conversation aright.  
2. From the Examples of the Children of God, recorded in Scripture, wherein they have done well; they are lights unto us, and oblige us to do likewise. Look upon Job, David, the Church of God; all those of whom you have record in holy Writ, see them in their dark hours, observe their practice, you shall find them all fearful of sinning, resolved against it, full of prayer, and other religious duties, and striving and resolving to order their conversation aright.  
3. This will appear to be your duty, if you consider the several parts of it as means prescribed by God in order to so good and blessed an end. The promise of seeing God is made to such as order their conversation aright, Psal. 50. Psal. 27. 14. Wait upon the Lord, 
Psa. 50. 23. Psa. 17. 14.  and he shall strengthen your heart. They that wait upon the Lord shall renew their strength, like the Eagle, Isa. 40. 31. It is made to such 
Isa. 40. 31.  as ask, and seek, and knock. Ask, and you shall have; seek, and you shall find; knock, and it shall be opened to you.  
4. Lastly, Whoso considereth God in that freedom which belongs unto him, as to the manifestations of himself to his people's souls; or whoso considereth his own distance from, and subjection unto God; and how little he deserveth of any such dispensation from him, will confess that it is not equal, that we should forsake God, or abate in our zeal for, and duty to God, because he forsaketh us; and withdraw our duty from God, because he withdraweth the light of his countenance from us. God is a free agent, and as the wind bloweth where it listeth, so his Spirit moveth; and as it is free in all its motions and influences, so it is most free as to consolatory manifestations, being not of the necessaries to our eternal salvation, but such influences as God, without breach of Covenant, may in whole, or in part, for what time, and in what degree he pleaseth to withhold from those most in convenant with him. To which might be added, that whatsoever the Lord hath, is the product of infinite Justice, Wisdom and Goodness. God in it is just, and doth no more than he may do; he is infinitely wise, and whatsoever he doth is for wise and righteous ends; and he is infinitely good, and would not do it, were it not for his people's good. Besides this, this watching against sin, unto prayer, and to other duties of an holy life, are the moral and perpetual duties of Christians, from which nothing of Gods dealing with us can exempt us: but I shall add no more to my discourse upon the third thing implied in the Doctrine. The fourth follows, which is founded upon the phrase, according to our translation of it [When I awake] that is (as I formerly opened it) when I shall awake in the resurrection, when I shall awake from the sleep of death; where is implied,  
Though the Children of God shall in death fall 
4 Prop.  asleep, yet they shall awake in a resurrection. Death in Scripture is ordinarily expressed under the notion of sleep. David slept with his 
1 King. 2. 10, 11, 43. Mat. 9 24. Joh. 11. 11.  Fathers; so did Solomon, Jeroboam, Rehoboam. In the New Testament, the Maid sleepeth, saith our Saviour: and again, Our friend Lazarus sleepeth. Great is the Analogy betwixt death and sleep, if I had time, or that were the business of my present discourse to show you. Death is a sleep common to the children of God, as well as others. The Apostle to the Hebrews saith, It is appointed for all men once 
Heb. 9 27.  to die, and after to come to Judgement. Your Fathers, where are they? And do the Prophets live for ever? Zech. 1. 5. Who is he that lives, 
Zech. 1. 5. Psal. 87. 48.  and shall not see death? For (saith the wise man) in Eccles. 7. 2. Death is the end of all, 
Eccles. 7. 2.  and the living shall lay it to heart. The wise man dieth as the fool, Eccles. 2. 16. This ceasing of godly men, and failing of the faithful, put David to his Help Lord, Psal. 12. 1. and made the Prophet of old complain, that no man would consider it. The Apostle asserts it, and also gives the reason of it, Rom. 8. 10. And if Christ be in you, the body is dead because of sin. I take the words to have an Analogy in them, and the sense to be, The body shall die because of sin.  
But although the great curse so far falls upon the best of men, who are made alive by the second Adam, although the decree of Heaven touching them as well as others, and their house of clay be such as must be dissolved as well as others, and they must undergo the common fate of flesh and blood, and having been wearied with the labours of this life, it is but reasonable they should a while rest in their beds in the grave; yet they shall not be like those mentioned by the Prophet, who shall sleep a perpetual sleep. Though they 
Jer. 51. 39  sleep, they shall awake; though they fall, they shall arise, therefore their enemy death hath no cause to triumph over them. Our friend Lazarus sleeps; but I go (saith Christ) 
Joh. 11. 11. 23, 24.  that I may awake him out of sleep. Thy Brother shall rise again, saith Christ to Martha; she assents to it; I know that he shall rise again at the resurrection in the last day. As death is called a sleep; so the resurrection from the dead, is called an awaking out of sleep. Thus in Daniel, Many that sleep in the dust shall awake, Dan. 12. 2. Awake and sing you that dwell in the dust (saith the Apostle.) That there shall be a resurrection, is an article of our faith, and so momentous aone, that it is one of the pillars upon which Religion stands. If the dead rise not, then is not Christ risen (saith the Apostle) and if Christ be not risen, then is our preaching in vain, and your faith is also in vain; and the Apostles are found false 
1 Cor. 15. 13, 14, 15, 16, 17.  witnesses for God, because they have testified of God that he hath raised up Christ, whom he raised not up if the dead rise not. And if Christ be not risen, your faith is yet in vain, you are dead in your sins, and they also who are fallen asleep in Christ are perished. By this, and a far greater plenty of arguments, the Apostle confirms a necessity of a Resurrection. It is true, the Resurrection belongs to wicked men, as well as to the children of God; they also shall rise, they shall come to judgement; but the resurrection shall be so much to the damage and detriment of sinners, that we shall find (in Scripture) the Resurrection mentioned, as if it were the special privilege of God's people, Phil. 3. 11. If by any means I 
Phil. 3. 11.  might attain to the resurrection of the dead: they are called the children of the resurrection, Luke 20. 36. But I shall forbear any further 
Luk. 20. 36.  discourse upon this Proposition, remembering that I am in a Congregation of Christians, of whose Religion this is one of the fundamental Doctrines, Heb. 6. 2. I come to the last of 
Heb. 6. 2.  these Propositions I told you were implied, viz  
That in the Resurrection, Believers shall be 
Prop. 5.  satisfied with the Lords likeness. By the likeness of God here, I mean the beatifical vision; the manifestation of God to his Saints in Heaven, when they shall be satisfied with seeing him as he is, and beholding him face to face.  
I observed before to you, the emphasis of the term satisfied; I told you that it implieth two things.  
1. They shall be filled.  
2. They shall be so filled, that themselves shall judge they have enough. A man may be filled, and not satisfied: the glutton may be filled with meat; the drunkard with wine and strong drink, yet neither of them satisfied: the voluptuous man may have a fullness of pleasure, and yet not be satisfied: the covetous man is filled with silver, yet not satisfied. The wise man saith, There are four things that say not, it is enough; and there are three things that are never satisfied. Many more might be added; the ambitious man is never satisfied with honour; the covetous man is never satisfied with gold and silver; the voluptuous man is never satisfied with pleasure, and the objects of his lust. No sinner says, he hath of sin enough: No Saint saith, he hath enough of grace; but especially as to all creature comforts, this is a vanity which ordinarily doth attend them; they fill, but do not satisfy, but are like the grass upon the house top, which is got with a great d●●l of danger and difficulty; and with which the mower filleth not his arm; nor be that gathereth sheaves his bosom.  
The child of God, while he lives here, is ordinarily not satisfied with grace; he knows in part, and he prophesieth in part; he is not holy enough; he cannot so perfect holiness as he desireth; nor (ordinarily) hath he those clear and constant incomes of divine love, and visions of peace, as he wisheth for: But in the Resurrection he shall be filled; he shall be satisfied.  
1. He shall be plenteously filled.  
2. He shall be perfectly filled.  
1. He shall be plenteously filled: Here we are fed with morsels, as we are able to digest, and accordingly as our wise Father seethe best for us, as the Israelites were fed with Manna; when we shall come in the heavenly Canaan● we shall be fed with milk and honey, and with a flow of it.  
2. Secondly, He shall be perfectly filled. When our corruptible shall have put on incorruption, and our mortal shall have put on immortality, we shall yet be but finite Being's, and shall not be capacious enough to receive the fullness of divine light and glory. The Schoolmen, though they agree the immediate passage of the soul to God, when it departeth from the body, yet will not allow it to be perfectly blessed before the Resurrection, because they say, there will remain in the soul in its state of separation, a desire to a second union; and while one desire of the soul remaineth unsatisfied, there cannot be a perfection of blessedness; but in that day that which is in part shall be done away, that which is perfect being come.  
1. The whole man shall then be satisfied with the likeness of God. Here the soul sometimes beholdeth God by spiritual contemplation, by the vision of faith, by spiritual reflection, (when God is pleased so far to indulge his child) but here the eye of the body sees nothing of him, in the resurrection we shall see him with these eyes in our flesh, saith Job. After the dissolution of our bodies, the soul indeed shall with open face behold the glory of God, but our bodies shall be rotting and putrifying in the graves; but in the resurrection, the whole man, both soul and body, shall see God, and be happy in the enjoyment of him to all eternity. In our flesh we shall see him.  
2. Secondly, The degrees of satisfaction we shall have there, are infinitely above what the souls of God's people enjoy here: Here we see, but it is as in a glass darkly; there we shall see face to face: here if at any time God uncovereth his comfortable face to us, yet we can but see him according to our present capacity; but in that day the capacity of the soul will be enlarged, and the soul to its utmost enlarged capacity, shall be filled with the enjoyment of God: Here we see him by the eye of faith, sitting upon his Throne of Grace, and that fight is full of glory; there we shall see him by the eye of sense upon his Throne of Glory; that sight will be infinitely more glorious and beatifical. Here the child of God sometimes seethe God; and though nothing be wanting, ex parte objecti, to make him perfectly happy in that vision, God being an unchangeable fullness; yet much is wanting ex parte subjecti, our capacities not being able to receive in much of so glorious a light; there is a deficiency in our sight, and such a vastness of glory in the object, that we can but comprehend a little of it. In short, the soul in that day shall be so filled with the likeness of God, that it will be impossible for it to receive any further additions. Yet to obviate the mistakes of some, who know not what they say. As in this life, the measure of the fullness of the stature of Christ, is but our mark, not the attainment of any soul; none so pure, so holy, so righteous as Christ: so in that life which is to come, none shall be so glorious as Christ. The children of God shall, like Joseph, ride in the second Chariot; but Christ (who is the express Image of his Father's person) shall be greater in this Throne of Glory, than any of God's people can be; he is of his Father's Essence; the brightness of his Glory; the Word; his Father's express Image, who so asserts an equality of the Saint, either in grace or glory, to the only begotten Son of God, cannot avoid a double blasphemy. The exalting a finite Being to the dignity of an infinite Subsistence; or the degrading the Creator, and equalizing him with a creature. But this is a digression. Certain it is, that the children of God in the resurrection shall be filled with the likeness of God, though they shall not have so much of it as the only begotten Son of God. The proof of this is evident from those many phrases in Scripture: We shall see him as he is, face to face; we shall be like him; in which I have before instanced.  
I have now shortly opened those five Propofitions, which I told you were implied in the Proposition; I come now to what is expressed. Here are two grounds of some satisfaction, from David's example, (according to the various sense of the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for a child of God living under such a dark dispensation; yea if God should call them to die under it.  
1. They should be satisfied in watching for God's likeness.  
2. This should satisfy them, that they shall in the resurrection awake, and then they shall be satisfied with the likeness of God. Let me shortly discourse the reasonableness of both these. First, I say, Though a Christian should in his life time walk without the sense of divine love; yet he ought to be satisfied in case he findeth God enabling him to resist sin, and to hope in him, and by faith and patience to wait for him, and to order his conversation aright before him; or in short, to watch for him, when he or she doth not see him: Yea if God should call him to die without those sensible comforts which others have, and he possibly thirsteth after.  
I must first open to you how, and how far forth he ought to be satisfied, and then give you some reasons for it.  
Methinks I hear a child of God thus replying upon me, Ah Sir, is this possible, that a Christian should be satisfied without the sense of God's love? a child that tenderly loves his Parent, satisfied under his frown? a wife under jealousies of her husband's love? Are these things possible? Can a soul be satisfied so long as it is crying out, where is my God become? Can a soul awakened to a sense of eternity be satisfied, to leave the earth, and go it knows not whither? This is an hard chapter, an hard saying, who can hear it?  
1. I answer, when I say a Christian should be satisfied, my meaning is, not that he should be so contented with such a dispensation, as not to desire an alteration of it. This is indeed plainly impossible, that a Christian awakened to consider what the love of God to the soul is worth, should live without desires of the manifestations of it to him; they may be thus satisfied, that never felt any thing of God's wrath, nor were ever warmed with any beams of his special favour; but he that hath ever lived under any feeling of the wrath of God; or that hath ever been persuaded of the love of God, or felt any thing of the warm influences of it, can never be in this sense satisfied; he must pant, and breath, and thirst after God's manifestations of himself to his soul, and use all possible means for the obtaining of it.  
2. But as there is a Satisfaction of complacence and delight, exclusive of any motions, any endeavours, any desires for an alteration: so there is a Satisfaction of content, in opposition to murmuring, repining, distrust and unbelief; and in this sense he ought to be satisfied, that is,  
1. Not to murmur and repine against God, as not just, or wise, or good.  
2. Not to distrust God; not to give over waiting upon him, crying to him, doing his duty, not to despond and cast away his hope in God as to his eternal salvation, for want of these sensible manifestations, he ought to be so far satisfied, as to be thankful for such influences of grace as he hath, and with a meek and quiet spirit, to commit himself to the good will and pleasure of God; to trust in the Name of the Lord, and to stay upon his God; to continue waiting upon God, and praying, and ordering his conversation so aright, that he may see the Lords solvation. Thus far satisfied a Christian under these circumstances ought to be.  
1. First, Because he hath what may reasonably give him satisfaction, notwithstanding his want of such more sensible and comfortable reflections. If you ask me what that is, I answer, that which the Apostle calleth A sure word of promise; a word which shall not pass away, though Heaven and Earth pass away. God's word of promise is security enough for our salvation, without the broad-seal of assurance: This is sure to all the seed, Rom. 4. 16. 
Rom. 4. 16.  Hence the Apostle calleth Hope, an anchor of of the soul, sure and steadfast. The certainty of 
Heb. 6. 19  the anchor depends upon the ground where it is cast. The certainty of hope depends upon the infallibility of the Word. Now the promise is not made to them that see by the vision of sense, but to them that believe; to them who behold God by the steadfast eye of faith. To him that believeth, Joh. 3. 18, 36. 
John 3. 18, 36.  He that believeth on the Son, hath everlasting life. And again, He is not condemned: And to him that ordereth his conversation aright, I 
Psa. 50. 23.  will show the salvation of God: And often, to him that waiteth for God. What are we, that the bare word of the Lord should not satisfy us? It is a acquaint notion I have somewhere met with, that God the Father had nothing but Christ's word in security for all the souls, whom he took up into Heaven from Adam, until Christ had died. No price was paid for them; only Christ had given his word to his Father, that in the fullness of time he would come, and would die for them; upon this security he took them all into Heaven. Hath the word of Christ been taken for the salvation of so many thousand souls (Christian!) and dost thou think it hard to take it for the salvation of thy single soul? Ah! will a Christian say, God forbidden I should not take his word; but I do not know that word was made to me? nor that I have any share in it? I answer, thou knowest it is made to them that believe; to them that order their conversation aright; to them that love God; to them that wait on him; that thirst after him. Canst not thou say thou believest? or if that be not so clear to thee, canst thou not say, thou lovest God, that that thou thirstest after him, that thou art afraid to sin against him? I must confess, if thou be'st able to satisfy thyself in none of these, thy case is hard: but if thou canst see any thing of these, though thou dost want such a satisfaction from sensible reflections as thou desirest, yet thou hast a sure word of promise, which can never fall thee; and therefore, though thou mayest breathe, and thirst after the sensible consolations of God; yet if God in his wisdom thinks fit to deny thee them, thou oughtest to be so far satisfied, as to be thankful, not to repine, not to murmur, but meekly to commit thyself to God, and quietly to wait upon him, even whiles he h●des his face from thy sad soul. This is the first reason.  
2. Again, They ought to be satisfied, because it is the will of God. It is Gods will they should want these comfortable reflections; and it is Gods will, that under the want of them, they should not repine, but trust in the Name of the Lord, and stay themselves upon their God, Isa. 50. 10. that they should wait 
Isa. 50. 10. Isa. 8. 17.  upon him that hideth his face from the house of Jacob, and look for him, Isa. 8. 17. Such is the wisdom, justice and goodness of God in all his dispensations, (of which we ought to be assured) that it should stop every mouth, and make all flesh silent before him. The consideration 
Leu. 10. 3.  of the will of God, hath continually satisfied the people of God, under all his severer 
Psal. 39 3.  dispensations towards them. This silenced Aaron, when he had lost his two eldest Sons, in the entry of their sacerdotical office, though they were sadly cut off in their iniquity. This made David hold his peace; 
1 Sam. 3. 18.  he considered that it was the Lords doing, to try his patience. This silenced old Eli, under that dreadful denunciation against his whole family; It is the Lord (saith he) let him do 
2 King. 20. 19  what seemeth to him good. This silenced Hezekiah, when he heard that his posterity should be rooted out, and carried captives into Babylon. This satisfied the Disciples, 
Act. 21. 14.  when they heard they should see their beloved Paul's face no more, they said, The will of the Lord be done. And this aught to silence every soul that hath learned to resign up his will to the divine will, and to say, Thy will be done in Earth as it is in Heaven.  
3. Thirdly, If we consider it wistly, we shall find all imaginable reason concurring to quiet the soul under such dispensations. This may be reduced to two heads.  
1. God in such dispensations doth the soul no wrong.  
2. God under such dispensations yet is exceeding good to his people.  
1. First, I say, God in such dispensations doth the soul no wrong. Reason will tell us, we cannot justly complain where no injury is done us. Why (saith the Church in the Lamentations) should a living man complain, a 
jam. 3.  man for the punishment of his sin? A man, a living man, a man punished for his sin, hath no reason to complain. In thy darkest hours, thou art yet a living man, and but punished for thy sin. This is that which the householder in the Parable objected to the murmuring labourer; Friend! (saith he) I do thee no wrong; didst not thou agree with me for a penny? 
Mat. 20. 23.  take therefore what is thy own, and go thy way; is it not lawful for me to do with my own what I please? Three things are there said to satisfy the labourer.  
1. He did him no wrong; therefore he had no cause to complain.  
2. He had agreed with him for a penny; that was all was his own.  
3. He might do with his own what he pleased.  
All these things (Christian!) are applicable unto thee. Doth the Lord hid his face from thee? doth he deny thee the light of his countenance, and only enable thee by faith to devolve thy soul upon him, and patiently to wait for him? is this all he will please to grant thee? I say first, God in these dispensations doth thee no wrong; what hast thou earned? Canst thou challenge these sensible manifestations at God's hand as due to thee in point of justice? if whatsoever influences thou receivest from God, must be acknowledged influences of grace, not debts, much more these; God therefore in denying them to thee, in withholding them from thee, does thee no wrong at all; if he should resresh thee with them, it were superabounding grace; but if he denies them to thee, he doth thee no injury. Again, May not God do what he pleaseth with his own? May man do do it! and is God less free? are not these sensible manifestations, the gales of his Spirit? and shall not that like the wind, blow where it pleaseth? are they not his sealings? and shall not he set his seal where he ple●seth? especially when in one sense he hath sealed thee to the day of redemption; as I shall show thee more by and by. Further yet, when thou acceptedst of the Covenant of Grace offered to thee, did not God agree with thee for a penny? Is not this the Lords Covenant, Believe and be saved? This indeed the Lord hath said, That whosoever cometh unto him, he will in no wise cast away. But hath he any where said, That whosoever by faith cometh unto him, shall walk in the uninterrupted light of his countenance? If thou couldst not challenge these comfortable manifestations as thy earnings; yet if thou couldst challenge them as debts from God upon compact, thou mightest indeed complain of wrong done unto thee in the want of them; but there is no such thing: promises indeed there are of such kind of mercies; as there is of outward prosperity, health, riches, etc. to be understood with a reservation to God's wisdom, so far as he sees good for thy salvation, and for his own glory. But thou wilt say to me, this is a poor ground of satisfaction, if I were now going down into the bottomless pit, God did me no wrong.  
2. Secondly, Therefore (I say) God under such dark dispensations, is yet exceeding good and gracious to thee; if thou findest him but enabling thee to behold his face in righteousness, and to watch for his likeness; to believe and to live an holy life and conversation. David in Psal. 73. relates under what a great temptation 
Psal. 73. 1.  he was, by reason of his own afflicted state, and the prosperity of wicked men, he gins the Psalm, Truly God is good to Israel, even to such as are of a clean heart. Thou art under a great temptation (possibly) by reason of that darkness, in which it pleaseth God to keep thee, as to sensible evidences, yet I will show thee thou hast reason to say, Truly God is good to me. I will open this in a few particulars.  
1. Thou hast the hope of glory. All thy exercises of grace, thy looking up to God; thy waiting for him; thy fear of offending God; thy trouble when thou hast offended him; thy love, jealousies; thy waiting for God; all thy exercises of grace, are branches springing from that root; and indeed the child of God cannot be without hope. These all speak thy union with Christ, without whom thou couldst do none of these things: Now where Christ is, there must be the hopes of glory. Christ in you the hope of glory (saith 
Col. 1. 27.  the Apostle) It was a portion of Scripture, which often refreshed the soul of this excellent Lady (whose funerals we are celebrating) if I remember right, I have heard her say, it was the first piece of Scripture which God sealed to her soul: I am sure it was what often refreshed her in her latter days, and to her very last hour; it was as the sword of Goliath, None to it, both for the repelling of temptations, and the refreshing of her fainting soul.  
2. Secondly, By hope (saith the Apostle) we 
Rom. 8. 24.  are saved. Now saith the same Apostle, Hope that is seen, is no hope; for what a man seethe, why doth he yet hope for. The hope of a child of God hath this character, it maketh not ashamed. David saith no more, but that his 
Rom. 5. 5.  flesh should rest in hope, Psal. 16. 9 And the wise man saith no more, but The Righteous 
Pro. 14. 32.  hath hope in his death. It is not always true, that the righteous man hath assurance in his death; but he hath hope in his death, an hope that maketh not ashamed in his death, and so standeth distinguished from the Hypocrite, of whom Job saith, Where is the hope of the Hypocrite, when God takes away his soul?  
3. This hope (Thirdly) is enough to give the soul joy. Hence you read of the rejoicing of hope, which may be kept firm to the end; 
Heb. 3. 6.  it is not so with ordinary hope. Solomon saith, Hope deferred makes the heart sick: But it is so with this good hope through grace, because of the certainty that attends it; the certainty of the word of promise upon which it leaneth.  
4. Fourthly, Observe what the Apostle saith of this hope, Heb. 6. 18, 19, 20. That by two 
Heb. 6. 18, 19, 20.  immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope before us; which hope we have as an anchor of the soul, sure and steadfast; and which entereth into that within the vail, whither the forerunner is for us entered, even Jesus, who is a Priest for ever after the order of Melchisedeck. The two immutable things, are God's Word, and his Oath: His word of promise that is immutable; Heaven and Earth shall pass away, before a tittle shall pass from it. His Oath, in that God hath condescended to our infirmity, that we might hope steadfastly. O nos foelices (saith Tertullian) quorum gratiâ Deus jurat. O infideles, si juranti non credamus! These two are the grounds of our hope; and the Apostle judgeth them sufficient for an anchor for our souls, both sure, and steadfast; yea not only so, but to raise a strong consolation to those who fly to it for refuge, and why? because it is entered within the vail; it is fastened in Heaven: it is not like an anchor fallen in a sandy soil, it is entered within the vail; and if you would know how Heaven comes to be so sure a soil for a poor Christians hope, the Apostle tells you, that our forerunner Christ Jesus is entered there, and that in the quality of a Priest, an eternal Priest, not after the order of Aaron, who was daily to offer gifts and sacrifices for sin, but after the order of Melchisedeck. Christ hath died for our sins, and risen again for our justification: he hath said, that whosoever believeth in him shall not be condemned: he hath made this Covenant with every Believer, and is now entered into Heaven, in the quality of a Priest, an eternal Priest, who stands always before his Father's Throne, presenting his own mediatory performances and merits unto his Father; the soul believeth in him, then raiseth an hope of salvation, though it wants sensible evidences; and this hope is sufficient to give unto the soul a strong consolation, having fled to Christ for refuge; however, to be an anchor to the soul, and that both sure and steadfast, which therefore should stay it.  
5. Fifthly, Faith, and strong Faith, is surely enough to carry a soul to Heaven; though it wants sensible evidences, if it be not, what becomes of the Covenant of Grace? what became of all the promises, repetitions, and branches of that Covenant? but a child of God may have faith, and strong faith, and yet want sensible consolation. I say, a Christian may have faith; I do not mean only a faith of assent, which the Devils may have: (Saint James saith) they believe and tremble (they doubtless do agree to the Propositions of truth in the Scripture) but I mean that faith which the Apostle calls, The faith of God's Elect; Justifying faith. It was indeed an unwary description, which some ancient Divines gave of justifying faith, calling it a full persuasion of the Love of God; and it may be much occasioned by the heat of their opposition to the jejune faith of Papists, who would make justifying faith to be assent to the Proposition of the Word; it is likely their so describing justifying faith, gave too much advantage to the Antinomian notion, who to this day, will understand nothing of faith under plerophory, or full persuasion; but undoubtedly the act of justifying faith lies lower, in receiving Christ, believing in him, relying upon him, committing ourselves unto him, etc. Nor can the other be the act of faith that justifieth, being not to be found, but in souls that are justified. For how can any soul whom God doth not love in Jesus Christ, be fully (and justly) persuaded of his love? Now the Lord loveth the righteous: until the soul be made righteous, through the imputed righteousness of Christ, it can be no object of divine love. That soul who hath opened his Will (through divine grace) to receive and embrace Christ as tendered in the Gospel, that is persuaded to rest, hang, trust, rely, commit its self to him, and him alone for salvation, that soul truly believeth. Now this the soul doth that watcheth for God's likeness, though it want sensible comforts.  
Nay, this faith is strong faith. It is the note of a late eminent servant of God, that faith is so much the stronger, by how much the fewer externals it needs to support it. It was said of Abraham, that he was strong in the 
Rom. 4. 18, 19, 20, 21.  faith, giving glory to God. Wherein did the strength of Abraham's faith appear? v. 18. He staggered not at the promise; he against hope believed in hope; he had nothing of sense to help his faith; his faith stood merely upon the strength of the word; he had a word of promise, and he staggered not at the promise: he was so far from having any help to his faith, from sense that he had all the discouragement and hindrance imaginable, the matter to be believed was, that God would give him a Son; for this he had the word of God. Thou shalt have a Son, saith God: his wife was passed childbearing; her womb was dead, insomuch that she laughed, when she 
Gen. 18. 12.  heard the promise, and said, Shall I of a surety bear a child, who am old? Abraham himself was beyond the age in which (ordinarily) children are begot; he was an hundred years old. But though he had no encouragement, but all imaginable discouragement from sense, both on his own, and on his wife's part, yet (saith the Apostle) he disinherited not; he staggered not at the promise through unbelief. Thus he was strong in faith; and thus he gave glory to God, saith the Apostle, giving him the honour of his power, of his truth and faithfulness, etc. and this faith was imputed to him for righteousness, v. 21, 22. Now if the weakest faith (being true) be sufficient to carry the soul to Heaven, much more shall a strong faith: such a faith as that of Abraham, the Father of the faithful do it.  
6. Lastly, Will it not satisfy thee (Christian!) to tell thee thou art blessed? I have a good warrant to do that, Joh. 20. 19 (They are the words of our Saviour) to Thomas, Thou hast seen (saith our Lord) therefore thou hast believed: blessed are they that have not seen, and yet believed. You are (even out of Christ's mouth) more blessed believing, when you do not see, than those are who see, and therefore believe. But I shall enlarge no more upon this first ground of satisfaction for Christians walking in the dark, and seeing no light. I proceed to the second from the word considered, as it signifies to awake.  
2. It ought to satisfy Christians walking in the dark, as to sensible consolations, to consider that when in the resurrection they shall awake, they shall be satisfied with the likeness of God. There is nothing more needful for the explication of the Proposition, than I have already said in the opening of some or other of the Propositions. In short, the substance of what I intent, is this, that if it so pleaseth God, that any child of his should not only spend a great part of his life, without any sensible comforts, any witnessings of the Spirit to his spirit: Nay, if the Lord should call him to die without such sensible evidences, yet he ought not to repine, or murmur against God; but to be silent before him, and trust in him, cheerfully considering, that though he dieth, he shall rise again from the dead, and in the resurrection he shall be fully, and abundantly satisfied with God's full and glorious manifestations of himself unto him, when he shall be blessed in the full and glorious enjoyment of God to all eternity.  
1. This is that which God hath agreed with us for; this is the penny for which he hath contracted. But of this I spoke before.  
2. This is infinitely more than any child of God hath merited, or can merit at God's hand. It will be a great piece of the work of the Saints in Heaven, to admire that rich and infinite grace, which hath brought them thither. Yea, though we should never see God's face till we come in Heaven; yet we shall see free grace magnified in bringing us thither at last.  
3. Lastly, The satisfaction which the soul shall meet with when it comes in Heaven, will be infinitely more than will make us amends for all the dissatisfactions all the hours of sadness and darkness we have met with in this life: and infinitely more than will recompense us for all our faith and hope, all our watch and waitings for and upon God. For our duties, we value them above the Scripture rate, if we count them better than menstruous , and filthy rags, or reckon that they deserve any thing at the hand of God other than wrath, and shame, and confusion of faith. And (saith the Apostle, Rom. 8. 18. 
Rom. 8. 18.  I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Every one of you would easily determine this, were I able to show you but a little of those things, which eye hath not seen; nor hath ear heard; nor can 
2 Cor. 13. 12. 1 Thes. 1. 17. 1 Joh. 3. 2.  it enter into the heart of man to conceive. To open to you what it is to be ever with the Lord, to see him face to face, to see him as be is, to be like the Angels in Heaven, to have our bodies made like unto his glorious body, and our corruptible to put on incorruption. I say, were I able to open these, and other expressions, by which it hath pleased the Holy Ghost in Scripture to express the state of the children of God in glory, you would easily agree this with me, that the joys and satisfaction in the likeness of God, which shall in Heaven be manifested to the souls of God's people, shall abundantly recompense them, for all their hours of darkness. I have now done with the Explication of the Doctrine: I come to the Application, in which I shall be the shorter, because it hath been wholly practical almost.  
Use 1. In the first place, what we have heard, may inform us much concerning the Lot and Duty of God's dearest servants. As to their Lot,  
1. They may (in this life) be tempted, persecuted by men, deserted by God, very much unsatisfied as to the Lords likeness, both in respect of holiness and comfort: we are not by an interest in Christ privileged from trials; we may have troubles without, and fears from within. By our turning into the ways of God, we make the world our enemy; by deserting it, we enrage the Devil to a further enmity; indeed we engage God to be our Father, but he is a wise Father, who though he always loves, yet sometimes in prudence he frowns upon a child. But here we must distinguish betwixt a seeming desertion, and a real desertion; betwixt a total, and a partial desertion; betwixt a desertion as to the necessary influences of grace, and as to the less necessary influences of it; betwixt a desertion for a time, and for ever: God cannot cast on his people for ever; he cannot totally desert them; he cannot withdraw the necessary influences of grace; the union betwixt Christ and the soul cannot be dissolved; there can be no intercession of the state of Justification; no total separation of the Spirit from the soul, when once it hath taken up an habitation in it, but as to some influences of grace, not so necessary to salvation, as to consolatory manifestations, as to degrees of quickening and strengthening influences: God may forsake his Saints, and to such a degree, that the soul may to itself seem utterly forsaken.  
2. Secondly, You have heard that it is not repugnant to the justice and goodness of God, to suffer his child to fall asleep in death, without a satisfaction with God's likeness, without such sensible comforts as others may have. Light is sown for the righteous; joy for the upright in 
〈…〉 1.  heart: But it is like seed sown into the earth, which comes up sometimes sooner, sometimes later; sometimes not till they come in Heaven, sometimes soon after conversion; sometimes they walk all their life time much in the light of the Lords countenance; sometimes they have an April day, with vicissitudes of light and darkness, gleams and showers: sometimes God appears to their souls in the very hour of death; they have been in darkness before, and then they cry out, (as the Martyr to his Brother Austin) He is come, he is come. Sometimes again, the light of this life, goes out in obscurity to them, and they go out of this world weeping, yet carrying with them the precious seed of Faith and Love, they shall return in the resurrection rejoicing, and bring their sheaves with them. This may serve to regulate our expectations, that they rise not too high for dispensations not absolutely necessary to salvation, and to direct our charity, that we may not entertain uncharitable thoughts, nor pass uncharitable censures upon those whom we have seen in this life strictly walking with God, yet not dying with sensible comforts.  
3. Thirdly, The Children of God (as well as others) shall fall asleep: Indeed their death is but a sleep, and it shall not be a perpetual sleep. Death shall taste of them, but it shall not feed upon them. Lazarus sleepeth (saith our Saviour) but I go to awake them. The children of God shall all sleep; but the Lord will come to awake them; the last trump shall sound, and those who are dead in the graves, shall awake, and shall arise; they shall hear the voice of the Son of God, and live; their flesh shall rest, but it shall rest in hope. The wicked also shall sleep, and their bodies shall rest, but in no hope of a better state in the resurrection; it were well for them, if they might indeed sleep a perpetual sleep, and wake no more. Thus far you have been informed of the Lot of God's people, and further of their great privilege, when they awake in the resurrection, to be fully and abundantly satisfied with the Lords likeness. But in order to their privilege, you have also been informed of their duty.  
1 Branch. At all times to keep on beholding the Lords face in righteousness; in the righteousness of Jesus Christ, in the righteousness of an holy and innocent life and conversation; to keep a conscience void of offence both towards God, and towards man; to be continually labouring to perfect holiness in the fear of the Lord; to be much in prayer, much in the exercise of faith, hope, patience.  
2. Especially are they to take care that in their hours of darkness, they be not wanting to this duty. And further, doing this, they ought so far to be satisfied, as not to murmur, not to repine, not to think God deals hardly with them; but to be thankful, rejoicing themselves in this confidence, that when they shall awake in the resurrection, they shall have what their heart could wish; they shall be abundantly satisfied with the Lords likeness. Thus far what you have heard serveth you for Instruction.  
Use. 2. Secondly, What you have heard may reflect with some check and reproof, to many poor souls who truly fear God, yet are not come up in this thing to their duty. How many do we meet with in the course of our Ministry, who, though Christ be in them, the hopes of glory; though they cannot deny what God hath done for their souls; their souls tell them; they have put their trust in God, and committed themselves to the arm of everlasting righteousness; they dare not knowingly offend God, but make it their business, and herein exercise themselves to keep a conscience void of offence, both towards God and man; yet because possibly at present they have not those sensible reflections, which others have and they desire, they cannot be satisfied, but are ready to complain, and murmur; and like a teachy child, to throw away, and despise all they have, because they cannot obtain this which they so passionately desire; they can see no ground of hope, they are persuaded, that at last they shall go to Hell, and one day perish with all their profession; they can find no witnessings, no sealings of God's Spirit. How often do we hear these, and such like sad expressions from them? But Christians, I beseech you consider,  
1. What God said to Jonah, Do you well to be angry? do you well to repine and murmur? David Psal. 25. 3. preys they might be ashamed who are transgressors without a cause: Are you not transgressors without a cause? hath not God given you more than you have earned? hath he not given you the penny you contracted with him for? why are you angry then? why discontented? why lift you up your voice against Heaven?  
2. Again, How many thousands are there in the world, who have (as creatures) as much claim to God as you, for whom the Lord hath not done so much for as he hath done for you: He hath given them portions in this life, and hath sent them away; they have pleasure, riches, honours, etc. but no faith, no hope, nothing of grace, no interest in Christ; they are dead in trespasses and sins, perishing to all eternity: You only want a spiritual banquet; the most want spiritual bread, yet creatures under the same natural capacity that you are.  
3. Though in one sense you be not sealed; yet in another sense you are sealed. You read in Scripture of the sealing of the Spirit, Ephes. 1. 13. chap. 4. 30. 2 Cor. 1. 22. 
Eph. 1. 13. 4. 30. 2 Cor. 1. 22.  We usually interpret those texts of Assurance, because seals are used for confirmation: But possibly there is another sense as agreeable to the mind of the Holy Ghost. A seal (you know) leaveth the signature or impression of it upon the wax; the wax hath the image of the seal upon it. The Lords renewing and stamping his Image upon the soul, is a sealing of it to the day of Adoption. There is a seal of Regeneration and Sanctification, as well as a seal of Assurance; and though the latter sealing be infinitely sweet, and pleasant to the soul; yet the former is that which fitteth us for the Kingdom of Heaven; Without holiness no man can see God. Is there not as much (think you) of the operation of the Spirit seen in sanctifying, quickening, strengthening a soul, as in comforting it, and assuring it of salvation? Is it our great mistake that we will look upon nothing as the fruit of the Spirit, but joy and peace; certainly the renewing and sanctifying of the soul is as much the operation of the Spirit; and the strengthening and quickening of the soul, in the performance of duty, or in the resistance of corruption, is as much the fruit of the Spirit in the soul, as comforting and refreshing the soul is.  
4. If God hath thus far enabled you, viz. to behold his face in righteousness, and to watch for his likeness, he hath given you the necessaries of salvation, the things which accompany salvation. What you want, is only what a soul may want, and yet get to Heaven. Faith and Holiness, they are the necessaries to salvation: a soul may go to Heaven without Joy and Peace; without Faith and Holiness there is no salvation. When God hath given you the bread of life, have you not reason to be satisfied? Though you want that banquet with which he sometimes is pleased to entertain the souls of his people?  
The Example of this rare and eminent servant of God, might have at once (as to this thing) have instructed and reproved many unthankful, discontented, and repining Christians. It had pleased the Lord to strip her naked of most of her creature comforts; he had sent such messengers as he sent to Job, to her, one after another, till at last death came to assure her all (as to this life) was gone; she was under a sad and inexpressible trial of affliction: It is true in this sad and afflicted state as to her outward concerns, she had her lived intervals, some glimmerings of divine light: sometimes Joy came over night, but sorrow came again in the morning; the clouds returned after rain. That word, Col. 1. 27. Christ in you the hope of Glory, often refreshed her; but her adversary was busy, her comforts inconstant, her assurance little; yet she lived in hope, and blessed God, and was thankful: she endured violent pains, and in her suffering acted a strong saith; and in the saddest distempers would cry out, Oh Sir, Satan would have me let go my hold on Christ, but I will trust in God till I die: Though he kills me, yet I will trust in him; tell me I pray (Sir) may I not? She died in hope: her very last words were I hope, I hope; to make good that of the wise man; that the righteous man hath hope in his death; and by hope I doubt not but she is saved, and now seeing what she hoped, and with so great patience waited for. Hark and be ashamed, thou murmuring and unthankful Christian, that art not so much as she disadvantaged from the providence of God, yet canst not tell how to be silent, because thou wantest consolatory manifestations.  
Use 3. In the third place; What you have heard in this discourse may be useful to us for Consolation.  

1. On our own behalf.  
2. On the behalf of others.   
1. As to ourselves, concerning our dark hours. The people of God are ordinarily very jeolous of their Saviour's love, and very suspicious of their own sincerity; they know not how to trust as the one, nor be confident as to the other, without the encouragement of comfortable reflections; nor how to believe they shall go to Heaven, if they go not to it in the fight of it. The wise man saith, a man knoweth not love nor hatred, by all that is before him in this life; so that none ought to determine of himself in this case, from any external dispensatious of providence. A Christian may be poor, and afflicted, and yet a favourite of God; and as he ought not to judge himself from these more external dispensations; so neither ought he to judge himself from the want of sensible manifestations to his inward man. The child of God may walk in darkness: Job, David, Heman, Asaph; all had their dark hours: if therefore that be our lot, yet this is no ground of discouragement to us; no ground for any sad conclusion against our souls, as to their best interests.  
2. Again, what we have heard, affords us a great comfort against the fear of death. The Scripture calleth death, The King of terrors. 
Job 18. 14.  And the Apostle saith, that even God's people (through the fear of it) are all their life time 
Heb. 2. 14.  subject to bondage. It is the common portion of all the Sons of men. It is appointed for all men once to die; and it is our great interest to arm ourselves against the fears of it: you have heard from the former discourse,  
1. That death is but a sleep.  
2. That it is not a perpetual sleep, but a sleep from which we shall awake.  
3. That at our awaking out of that sleep, we shall be satisfied with God's likeness.  
1. I say (first) death is but a sleep. It is not an annihilation of a man, that misapprehensions of it make it terrible to a man in his natural capacity. It is not (to the child of God) the securing of a person to the Judgement of the great day. In this notion unbelievers have reason to consider it, what is it then? It is but a sleep. This gentle notion of death, should take the terror of it off our spirits: no man is afraid to go to sleep; why should we be more afraid to die but for unbelief and a reproving conscience?  
2. Were it indeed a perpetual sleep, there would be less of relief in it; but there shall be an awaking out of this sleep: though the night be long, there shall be a morning. This doctrine of the Resurrection is indeed the great argument of comfort against death. The Apostle having mentioned it to the Thessalonians, to relieve them as to their sorrow for their friends asleep in the Lord, concludes, wherefore comfort your solves with these words.  
3. But yet the feast to which we shall awake in the Resurrection, is of a further consequence, to relieve us under disturbances of this nature. This was that which cleared the Martyr, that although he had an ill Supper, he should have a good breakfast.  
The sleep of death, is not like the sleep the Prophet speaks of. When a man dreams he is at a feast, and when he awaketh behold he is an hungry. Indeed there is no dreaming in this sleep; but when the child of God awaketh from it in the resurrection, he shall awake to a feast, not an imaginary, but a real feast, where he shall be filled with the likeness of God to all eternity.  
3. Branch. Lastly, What we have heard administers great consolation to such as mourn for their friends fallen asleep in the Lord. Have we had any friends, who have made it their business to behold the face of the Lord in righteousness, and to watch for the Lords likeness, who herein have exercised themselves to keep a conscience void of offence both towards God, and towards men; and possibly have had their sad hours for a long time sitting in darkness, and seeing no light; and whose Candle possibly hath at last gone out in obscurity, as to visions of peace? They have indeed died, breathing and thirsting after God, hoping and trusting in God, and quietly committing their selves unto him; but not being able to say, Lo this is my God, I have waited for him; this is my God, I have waited for him; I will rejoice and be glad in his salvation. I say, have we known any so? have we had at any time any such friends, under such circumstances? possibly we have been troubled, and have had sad thoughts for them; but there is no reason; what though they have fallen asleep, they shall awake; what though they fell asleep not satisfied, they shall be satisfied with the Lords likeness, when they awake, they shall be satisfied. There are thousands that die without any such troubled thoughts. Some it may be with bold and groundless confidences, who will awake with terror and trembling. There be many that shall in that day say, Lord, Lord, open unto us, have we not prayed in thy name, and prophesied in thy name, and in thy name cast out Devils? to whom the Lord shall say, 
Matth. 7.  Depart from me, I know you not, you workers of iniquity. But there is no soul who hath truly believed in the Lord Jesus Christ, who hath walked strictly and closely with God, and made it his, or her business to serve the Lord in truth; to mortify his, or her lusts and corruptions; but though it may live in the dark, and (it may be) die in some dissatisfactions, but that soul shall awake in a glorious resurrection, and so awaking shall be satisfied, and filled with the consolations of God. Mourn for lose walking Professors, who have lived here without any fear of God, or any care to please God; and yet when they die, have talked of full persuasions, and been full of presumptuous confidences; but be not troubled for holy and gracious souls, whose lives have been full of faith and holiness: though it may be they have had their fears while they lived, and a dark hour when they died hath clouded them, yet doubt not of them; mourn not for them; those persons have not died without hope; do not you mourn as those without hope; their salvation is certain, whether it hath been ascertained to them, or no, hoping in God, committing their souls unto God, trusting in him, walking with him, they shall not be ashamed: trouble not yourselves for them; though they fall, they shall rise; though they sleep, they shall awake, though through a too much love-jealousie, or through the wise dispensation of God; when they fell asleep, they were unsatisfied; yet when in the resurrection they shall awake, they shall be satisfied, inessably, plenteously, abundantly satisfied with the Lords likeness; and in the joy of that glorious day, they shall forget all their former sorrows.  
Use 4. What you have heard may be applied by way of Caution,  
1. To all ungodly impenitent sinners, such as never beheld the face of God in righteousness, nor at all watch for his likeness, yet live without any fears, it may be with strong confidences, and doubt not of being satisfied with the Lords likeness in the resurrection of the just. Oh! the presumptuous groundless hopes of an infinite number of Hypocrites! they make no question of salvation, and think it great uncharitableness for any to doubt of their eternal welfare; yet whoso observeth their lives, seethe them neither exercising a good conscience towards God nor man; instead of walking in righteousness, they live in all manner of wickedness, yet they will tell you, they hope to be saved by Jesus Christ; they are of the number of those whom the Apostle speaks of, who are dead in trespasses and sins, who still have their conversation in the world, according to the power of the Prince of the Air, who lives and works in the children of disobedience, and walk fulfilling the lusts of the flesh, and the desires of the mind, without Christ, and his righteousness, strangers to the Covenant of Promise, having no true ground of hope, living without a God in the world, in all neglect of duty towards God and man; yet these men hope to be saved; these men hope in the resurrection, that they also shall be filled with the likeness of God. I shall but offer one text of Scripture to such bold presumptuous sinners; it is that in Deut. 
Deut. 29. 18, 19, 20.  29. 18, 19, 20. Lest there should be amongst you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these Nations, lest there should be amongst you a root that beareth gall and wormwood. And it cometh to pass, that when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst. The Lord will not spare him, but then the anger of the Lord, and his jealousy, shall smoak against that man, and all the curses that are written in this Book, shall be upon him, and the Lord shall blot out his name from under Heaven, and the Lord shall separate him to evil, out of all the tribes of Israel, according to all the curses of the Covenant, that are written in this Book of the Law, etc. None can hope for the savour of God here or hereafter, but those only who are clothed with the righteousness of Christ, and who live an holy and righteous conversation before God, declining all manner of sin and wickedness, and doing the whole will of God; and such who in this course of life (through the grace of God enabling them) shall be found believing in God, and waiting for him in those ways of holiness and well pleasing in his sight.  
Others indeed may pretend that they hope; but indeed, could you look into the secrets of their souls, you would find them without any true hope, not attending to the eternal concerns of their souls, while they are in health and at liberty, they are perfectly careless, neither hope nor fear much: when God alarms them with a conviction, a terror of conscience, or a sickness, that looks as if it would determine their days, than they begin to consider; and as drowing men lay hold of every rush, every twig, never considering whether it hath in it strength enough to bear them; they lay hold upon every thing as a ground of hope. God made them, and therefore they hope he will not damn them, (as if Hell were prepared for none.) Christ died for all; as if (supposing that were true) all therefore should be saved: They have been good Churchmen, paid every man his own; they have been no drunkards, no swearers, etc. These, and such like foundations of hope they lay; but (saith Job) Where is the hope of the Hypocrite, when the Lord takes away his soul? And again, Job 8. 11, 12, 13, 14, 15. Can the Rush grow up without mire? or the Flag without water? while it is yet in its greenness, and not cut down, it withereth before any other herb: So are the paths of all that forget God; and the Hypocrites hope shall perish, whose hope shall be cut off, and whose trust shall be a Spider's web; he shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not endure.  
2 Branch. Again (as I before hinted to you) what you have heard must be cautiously understood, and practised by God's people. I told you, that such as fear the Lord; such as are enabled by him to behold his face in righteousness, and to watch for his likeness, though they see not God's face in visions of peace; though they live; though God calleth them to die in the dark, yet they should be satisfied; but how satisfied, you have also heard; not so, as to sit down and think they have enough, and never look after the light of God's countenance; no, this is impossible; it is their duty to be so far satisfied, as not to murmur, not to repine; but not to be so satisfied, as not to cry, and pray unto God for further discoveries of himself unto their souls. But it is more than time I should shut up this discourse.  
Use 5. Lastly, This Doctrine may be applied by way of Exhortation, and it looks upon all persons.  
1. Upon unrighteous creatures. Such as are in a state of sin, without the imputed righteousness of Christ, without any care of themselves, as to a righteous conversation. That they would return from the vanity of their courses unto God, and labour for a state of Righteousness. There are many Arguments in Scripture to enforce this. The unrighteous shall not inherit the Kingdom of God, 1 Cor. 6. 9 The righteous Lord loveth righteousness, Psal. 11. But I shall only insist upon what I find in the text. You have heard what I mean by righteousness, and may easily apply what I have already said, to inform you what it is to be in a state of righteousness, viz.  
1. To be clothed with the righteousness of him who is the Lord our Righteousness.  
2. To lead a conversation holy in every thing, and conformable to the mind and will of God. Watching against sin, and all temptations to sin, and watching to all duty; both those of an holy communion with God, and those of an holy conversation before God. Two great Arguments to enforce this Exhortation may be drawn from my discourse.  
1. This is the only way to behold the Lords face. No way to behold God's face in this life, but in righteousness. No hopes hereafter to behold his face in glory, but in righteousness. Men may please themselves with dreams, and flatter themselves with vain hopes; but no man in this life seethe any thing of God; no man enjoyeth any thing of God but the righteous man. The Lord heareth not sinners; the Lord accepteth not the unrighteous person; nor can any (without righteousness) ever hope to behold the face of the Lord in glory. Those who are not clothed with the righteousness of Christ shall indeed behold the Lords face in the day of Judgement, but it shall be his angry face; and it shall be against their will that they behold the Lords face then; for they shall hid themselves in mountains, and rocks, and dens, and shall cry to the mountains, and to the rocks to fall on them, and to hid them from him who sitteth on the Throne. They indeed shall be filled, but it shall be with their own ways, (for the recompense of their hands shall be given them) and with the Lords wrath, and vengeance on them for their sins; for this they shall have at the Lords hand; they shall lie down in sorrow. Those alone, who while they lived, beheld the face of God in righteousness, shall enjoy any thing of God here, or in the life which is to come. They only shall hear that blessed sentence, Come you blessed of my Father, inherit the Kingdom prepared for you. This is my first Argument.  
2. It is no small thing that righteous persons have enough in this life, even in their darkest hours, to give them satisfaction. A sinner hath not enough when he is at the fullest, to give him a satisfaction; his eye (even then) will not be satisfied with seeing; nor his ear with hearing; nor his hand with gripping; he will never have enough: yet in his life he takes his portion, Son, remember (saith Abraham in that Parable, Luk. 16. 24.) that in thy life time thou hadst thy good things. But now see the state of a child of God: take him when he is lowest, he hath what is reasonably enough to give him satisfaction: it may be he hath not at all times his overflowings of joy, his spiritual superfluities (as I may call them) but he hath the perpetual feast of a good conscience. Are not these two things enough to persuade some soul into a study, and labour after righteousness? is it nothing to have communion with God, to behold his face? it is the happiness of the blessed Angels to be ever beholding the face of God; and certainly man is not capable of a greater privilege than this is. It is the happiness of Heaven to behold him as he is, to see him face to face; and is this no engagement to lay upon you to seek righteousness; to tell you, that if you get into a state of righteousness, you shall be some of them who shall see the face of God another day in glory, who shall be heirs of glory, and joint-heirs with the Lord Jesus Christ: Are your lusts more worth than Heaven? and your carnal pleasures more valuable, than the pleasures of beholding God, and being satisfied with his likeness?  
2 Branch. Lastly, What you have heard may be of use to persuade you that fear the Lord, to your duties under the eclipses of divine love. It is the great business of a Christian to study, and know, and practise what is his duty in every estate. You have heard that it is the lot of God's people, sometimes to walk in the dark, and see no light; what their duty is under such a dispensation, I have at large shown you; I beseech you that you would be conscientious in the performance of it.  
1. Do not murmur or repine against God; he doth you no wrong.  
2. Do not you leave beholding God, though it pleaseth not God to look upon you with such a kind aspect, as (possibly) you desire. Do not give over your waiting upon him in prayer, and in all his Ordinances. But on the contrary.  
1. Appear often before him in the righteousness of Christ, and plead that with him.  
2. Walk close with God, perfecting holiness in the fear of the Lord.  
3. Keep your watch; take heed of spiritual sleep, giving way to temptation, or to your own corruptions.  
4. Believe for that which you do not see; hope for him whom you cannot yet behold; and with patience wait for the Lord: Never yet was a waiting soul ashamed, nor a believing soul confounded: never yet did an holy soul perish. Do this, and satisfy yourself with holy David, That when you awake in the Resurrection of the Just, you shall be abundantly satisfied with the Lords likeness; and  
Comfort yourselves with these words.   

A Narrative of the holy Life and Death of the Lady Katherine Courten.  
Some useful Observations upon the latter part of the Life, and the Righteous Death of the Right Honourable, the Lady Katherine Courten, one of the younger Daughters of the Right Honourable, John, late Earl of Bridgewater, and late wife of Will. Courten Esq;.  
I Shall not undertake the portraiture of this excellent Lady from head to foot; partly because the circumstances of her birth, breeding and education, were much the same with her elder Sisters, whose Copy I have given more fully, so as I should but repeat the same things again; partly because indeed, till the latter two years of her life, she was not at all known to me; and partly because that part of her life was it alone, wherein she made not herself known to the world.  
It was about the first day of April, anno 1650. that her Lap (having received an invitation from her noble Sister (whom we have formerly in this treatise discoursed of) came to spend the retired part of her life with her at Chaplifield-house in Norwich. Her time of health with us was about three quarters of a year; the other was her dying time.  
I will suppose that none who knew her derived from Adam, will think she was not subject to like passions and infirmities with others of the same blood: but as these were not such, but were consistent enough with eminent degrees of grace; so neither were they her pleasure, but her burden. And the Apostle tells us, that we have an High 
Heb. 4. 16.  Priest, who can have compassion upon our infirmities, being touched with a feeling of them; having been in all points tempted like as we are, only without sin.  
I shall only copy out this excellent servant of God, so far, as the abundant grace of God appeared in her, for our consolation, and our imitation of her example.  
Six things I observed in her, in the days of her health, speaking much of the grace of God bestowed on her.  
1. The first was her cheerful, quiet, thankful submission to Divine Providence. I have not known (hardly read of any, Job alone excepted) whom the Lord was pleased to blow upon with a series of sharper providences, than he did upon this eminent Lady; he had even made her a mark for all his arrows: I have often thought her afflicted condition much parallel to that of Job; he had great substance, dear relations, an healthful body, and in a moment lost the comfort of them all.  
This noble Lady was removed from the great plenty of her Father's house, by marriage, to William Courten, Son and her of Sir William Courten, with whom she enjoyed a plenteous estate, inferior to few subjects of England; Silver was with her as dust, and as the stones of the field. He gave her an Husband, who was to her the man of her bosom, the delight of her eyes, and as the breath of her nostrils, he blessed them both with a numerous off spring: Thus he had made her mountain to stand strong; and in this height of her prosperity, she began to say, I shall never be moved. But it was not long before the Lord hide the face of his providence from her, and she was troubled. First he strips off her branches, taking away one child after another, until only one Son, and one Daughter were left unto her. Then he causeth an East-wind to blow upon her estate, scattering, and breaking the ships that went for treasures to the Indies, every year bringing some sad tidings or other of this nature, until the Lord had stripped her naked; and her dearest Husband was not only ruined as to his whole estate, but involved in an irrecoverable debt; and this noble Lady, who lately equalised her greatest friends, in an affluence of the good things of this life, became into a condition of dependence upon them, and through the violence of men, is separated from her dearest relation, who was now constrained in a remote Land to seek himself a City of Refuge, and to secure herself from the snare of an oath (which she judged unnatural) it was, that she retired to her noble Sister at Norwich; yet in all this she charged not God foolishly: The Lord had given, and the Lord had taken, and she blessed the Name of the Lord; with a meek and quiet spirit humbly kissing the Rod of God that was upon her, and holding her peace, because it was the Lords doing, who she freely acknowledged might do with her and hers, what he pleased; and she could not say unto him, what dost thou? Yea not only so, but taken up with the admiration of the goodness of God to her, seen in the readiness of her noble friends to show kindness to her and her remaining children in their afflicted state; and much more affected with this, than with any trouble for Gods severer dispensations to her. I have often heard her say, That she now saw more of the goodness of God in one ten pounds which a friend sent her, and could better acknowledge it, than she did before in those many thousands which were her own. Nay, when after all this, it pleased the Lord to return upon her, and to lay his hand upon her skin and flesh, visiting her with a tormenting, incurable disease; yet she laid her hand upon her mouth; and not only acknowledged the Lords justice, but also admired his mercy; and if at any time it pleased God to give her any respiration from her tormenting pains, how straightened was her tongue in the expressing the thankfulness of her heart? how did praise wait in her thankful soul for God? Sometimes indeed I saw her troubled at Gods more external dispensations to her; and that to a degree beyond what could be called a just sense of them; but upon discourse with her, I constantly found the cause. Either a bitter reflection upon the influence, which the sad providence of God, blasting her dear Husband's estate, had upon many other persons and families which she could never think on without tears, and which she would often profess more troubled her, than her own, her dearest husbands and children's concerns: Or else some fears heightened in her by the advantage her subtle adversary took of her afflicted state, lest the Rod of God should be an indication of his wrath; the dread of which infinitely more troubled her, than her low condition, as to the comforts of this life, upon which the Lord had taught her to set a very cheap valuation. Verily it hath often startled me, to suppose my soul in her souls stead, and to think what I should have been, under such dispensations, as it pleased God to measure out to her, which she embraced with wondrous degrees of meekness and cheerfulness.  
2. A second thing eminently conspicuous in this Excellent Lady, was, her exceeding tenderness of conscience, and watchful jealousy over her own heart. It would have made a good Christian to have suspected himself to have seen her scrupulosity of every action, how wary she was in setting every foot, how afraid of the least sin against God; she often discovered unto me (living with her under the same roof) the state of her soul, what she found, what she wanted, what she resolved upon, what grievances, and what comforts at any time she had; but scarce ever did it without adjuring me to be saithful unto her, in telling her what I judged of her condition in reference to eternity: indeed the hearing her strictly charging me not to flatter her, but to deal faithfully with her, hath often made me tremble, lest through temptation or weakness, I should fall short of my duty to her. Indeed, she was over-jealous, and through fear of sin, would sometime scruple what was her duty, yea her greatest duty: How often did I hear from her these words?  
Oh Sir, Satan is very busy, he would have me let go my hold on my dear Saviour; but I am resolved to keep it until I die; Sir, may I not? I beseech you tell me if you think I may not.  
3. A third thing was, her admirable love to public Ordinances. She might truly say with David, How amiable are thy Tabernacles O Lord of Hosts? This very thing was her great motive to choose her dear Sister's family for the place of her recess, and rejoice in it, by reason of the private Chapel, where the Ordinances of God were ordinarily dispensed, and she could attend them without any public notice taken of her (as best suited her present condition) she was never either absent from, or tardy at a Sermon, when by reason of the prevailing of her bodily distempers, she could not go down the stairs, she chose rather to be carried down, than to miss the Ordinance, till her Physician's advice restrained her: Nor was her carriage at Religious exercises less exemplary; her outward posture discovered with what reverence and trembling she heard the holy Word of God; she received the Word of God as the Word of God.  
4. Her secret communion with God was as remarkable. Her way was not to set a trumpet to her mouth, when she went to her devotions; but whatever company was in the house, she was exceeding certain to her hours of secret prayer; and in her discourse continually commended it, as that by which a Christian comes best to understand his own heart; and by her countenance and discourse, when she came from her closet, it was easy for us who conversed with her, to judge what she had been doing: she was much in prayer, much in tears, much in reading the holy Scriptures, in reading over good books, and notes of Sermons, which herself had taken; and (as we could judge by her discourse) much in the application of what she read to her own soul, and examining her heart by them. Thus you have her copy towards God, though the lineaments of her perfections in this are imperfectly drawn, and much is left to be understood. I omit any discourse of her intellectual and moral virtues; she was a Lady of great knowledge, prudence, humility, modesty, gravity and sobriety of behaviour, temperance, courtesy, nobleness of spirit, etc. but my design is to show you how far she was an excellent Christian.  
5. A fifth thing remarkable in her, was, her well ordered tender love to her dearest relations. None could by the dejection of her countenance have known that the providence of God had blown cross upon her, had not some sad thoughts for the exiled state of her dear Husband, sometimes darkened her joy, and disturbed her thoughts; nor was her love seen only in fond expressions, and a fondness of behaviour, in which the love of the most evaporates. Her husband and children's person were exceeding dear to her; but their souls were more exceeding dear: She was acquainted with no Christian, whom she did not importune for prayers for her dear husband and children. I remember it was her great request to me in a great sickness which she had about a year before she died, when we thought she had received the sentence of death, That I would not in any prayers forget her husband and children when she should cease to be; for her husband, that God would be with him, and keep him from the temptations and pollutions of that Popish Country into which the Providence of God had driven him: And for her children, that Jesus Christ might be form in them. It was the great ambition of this Elect Lady, that her children might be found walking in the Truth; this was the portion she desired for them; this the treasure, even a treasure in Heaven, where moth could not corrupt, nor thief break through nor steal. How far it pleased God to hear her, her worthy and only Son (yet surviving) being at that time in his childhood) is a living testimony, who, as by his religious and virtuous disposition, he demonstrates that the prayers of his Mother were not ineffectual for him, nor the Law of his Mother forgotten by him: So having since the death both of his Mother and Father visited Italy (where his Father died) is able to satisfy the world, that his Father died in the communion of the Protestant Church (notwithstanding the impudent assertions of some Popelings amongst us) being so kept by the power of God; that although he daily conversed with persons of that Religion, yet they were able to prevail nothing with him; but that he died in a perfect abomination of the superstitious vanities of that fond Religion, and left with his friend there, a perfect testimony of it to be communicated to his Son (as it was accordingly) and if there were no other, yet their denial of him a room amongst them for a burial-place, and enforcing his friends to bury him in the place of their Heretics (of which his surviving Son can testify) is a testimony beyond the contradiction of any, unless such whose tongues are less considerable, because they resolve to keep them under no government of Truth.  
6. A sixth thing remarkable in this Excellent Lady, was, her faithfulness to her friend: Not an ordinary faithfulness seen in keeping counsels, and concealing seerets, in ordinary help and assistance, but a spiritual faithfulness, discerned in a prudent admonishing and reproving her friends, not suffering sin upon them; a piece of faithfulness exceeding rare in this flattering age: nor in this would she spare her dearest relations, were her affection to them never so great, her obligations never so many, she truly judged that her affections were thus best shown, her obligations thus best discharged, by saving their souls from death; remembering that of Solomon; As an ear-ring of gold, and as an ornament of fine gold; so is a wise reproof upon an obedient ear.  
Whoso looked wistly upon her in the days of her liberty, saw these chains about her neck, these jewels of grace adorning her conversation, her carriage was grave and sober, yet innocently facete and cheerful. The nobleness of her spirit discovered itself in a sweet affability and courtesy of behaviour towards all, an admission of persons far beneath her quality, to a great freedom of converse with her, especially if they were such as feared God, and whom she discerned to have any experience in his ways. As God had endued her with a rare degree of knowledge, a piercing wit, and a notable judgement, and other rare parts and endowments; so it was her constant business to make an improvement of them for his glory. Her delight was in the Book of God, in that she read, in that she meditated night and day. The hours she spent out of her closet, not in Public Ordinances (which were not many) were usually spent by her in discourses tending to edification; nor was she ever more in her element, than when by debate with others she was sifting out some truth, in order to the further information of her judgement, or guidance of her practice: she was impatient of hearing what she conceived was contrary to truth, or which gave way to the least sin against God; which evidently shown, that a zeal for God had eaten her up; though possibly sometimes her passion betrayed her to some failing, through some misapprehensions from which she could not be concluded free, being a Daughter of Adam, subject to like infirmities with others.  
Thus, for some few months, she went out, and came in with us, and we began to bless ourselves in the providence of God, who had sent amongst us so eminent an example of holiness to go before us, and to be an helper to us in the ways of God. But our wise God would let us know that we rejoiced in a gourd that might go down in a night.  
To make her a perfect pattern of his free grace; he who in his wisdom had already taken away the most of her children, bereft her of the comfort of her dearest yoke-fellow, and stripped her naked of her worldly affluences, returns again, and visits her person with his severe afflicting hand.  
The nature of her distemper was such as it at first confined her to her chamber, and at once deprived her both of her health, and what she valued far more, her ordinary liberty of enjoying God in his Public Ordinances: yet for several months, she was not a close prisoner, but had the liberty of her chamber, an ability to discourse with her friends, and enjoyed much freedom in family-communion with God, and her more secret communion with him.  
But this was not enough to satisfy her thirsty soul; she would now be often crying out, How amiable are thy Tabernacles O God? my soul longeth, yea even fainteth for the Courts of God. My heart and my flesh cryeth out for the living God. The Sparrow hath found an house, and the Swallow a nest; where she might lay her young, even thine Altars O Lord of Hosts my King, my God.  
During the time of this confinement to her chamber, she had little (as before) to divert her thoughts from a too much poring upon God's sad dispensations to her; her affliction also was now doubled through want of Public Ordinances; her bodily distemperature daily increased upon her: she very s●ldom heard from her Husband; and what she heard, was but sad tidings, adding still affliction to affliction, one sorrow to another. This indeed was a fit time for our grand adversary, to play his game; and he who is watchful enough upon all opportunities to ruin our souls, could not miss so fair a one as was here offered. While she was therefore in the wilderness of solitude and affliction. the tempter came; and even from this time to her dying day, he incessantly followed her with successive temptations, if it had been possible to have baffled her saith and hope in God.  
You read in Scripture of Satan's Depths, Devices, Methods: Many a devise he used; into many a depth he dived: various were the methods he practised, for the final ruin of this rare and excellent person; but it was not possible to destroy her Elect soul for which Christ had died.  
Have you seen or read of the General of an Army, sighting a potent and a subtle adversary, how he gains his ground by inches; now gains, and by and by loseth what he hath got, being forced to give the ground he had gained; and again to dispute for what he was once possessed of: Have you seen the adversary enforced to retreat; but retreating to another work, and being forced from that, retreating to a third: this you might have seen in this spiritual fight betwixt this cminent Lady, and the great Dragon.  
1 Tempt. Her first Temptation was, to doubt of God's love, and to distrust him for her eternal salvation, because of God's sad dispensations to her. This was one of Satan's weakest batteries, yet so managed and advantaged with the increase of her trials, that for some weeks she had much ado to grapple with her adversary here. I having the advantage of frequent discourse with her Ladyship, and perceiving the stone upon which she stumbled, endeavoured her assistance, partly remembering her,  
1. Of what Solomon saith, That none can judge of love or hate by all that is before him: 
Eccles. 9 1.  For it may fall out alike to him that is spiritually wise, and to him that is spiritually a fool.  
2. Partly by minding her of what the Apostle tells us, That God chasteneth whom he 
Heb. 12. 6.  loveth, and scourgeth every one whom he receiveth.  
3. Partly arguing thus with her; If afflictions be tokens of divine wrath, than health and prosperity are signs of divine love, which is evidently self.  
4. Partly by remembering her of the many examples of God's children in Scripture, to whom God had wrung out bitter waters in a full cup; who yet at that time when they were so afflicted, were undoubtedly beloved of God, and exceeding precious in his eyes. Such were Joseph, David, Job, Daniel, and many others recorded in Scripture. With these, and such like Arguments I had satisfied her sanctified reason and judgement, and thought I should have heard no more of this temptation. But soon after it was enforced. Two things she had to say:  
1. The greatness of her affliction spoke more than a chastisement with a rod; she was scourged with Scorpions.  
2. The Lords multiplying afflictions, and repeating sad Providences to her, seemed to argue that he had a quarrel against her: Why else should he return upon her body, when he had served an execution upon all she had besides. To this I replied;  
1. That the afflictions of God's people are not called chastisements, because they are l●ght or little; but because they come from the hand of a gracious Father, not as legal demands of satisfaction to divine Justice offended, because they flow from a principle of love, not of wrath, and are designed to a gracious end.  
2. That for the multitude of them: Job had as many, yet was a person singularly beloved of God; and one of whom God gave testimony, that there was not one like him in all the East.  
3. That as the afflictions of Job were of divers hands, and exceeding heavy; so the succession of them was much like to hers. God first took away his children, than his estate; and last of all, let lose Satan upon his person, and gave him a liberty to tempt him.  
With these, and such like considerations, I endeavoured to arm her against this fiery dart; at last it pleased him, who was therefore tempted, that he might be able to secure those that were tempted; by his mighty power to lift her over this stone of stumbling, and she became fully satisfied, that she could neither from the greatness, nor multitude of her trials, conclude any thing against the love of God to her.  
2. Tempt. If during her afflictions she did not also want the inward consolations of the holy Spirit; but alas! (saith she) I have no inward assurance of God's love; no sensible consolations, etc.  
Perceiving that her adversary had betaken himself to a new battery, I endeavoured to direct her in the use of the Armour of God, for the repelling of his darts thrown from hence, by offering to her consideration,  
1. That even God's dearest children have often wanted these influences of the Spirit: What else made David cry out, When wilt thou comfort me? and vestor● unto me the joy of thy salvation. What else made the Spouse Cant. 3 1. at such a loss for him whom her soul loved? What else caused those sad complaints of the Psalmist? Psal. 77.  To this she replied, That it was true; but surely if she indeed had any interest in God, he would not hid himself from one so pressed with afflictions as she was. God indeed might thus try his children, in health and at liberty; but would a tender Father so hid himself from so distressed and a dying child. This was hard to imagine of God who is Love. 
I replied to this purpose, That sensible consolations were not the necessaries of salvation. 2. That the love of God to his children, is far more seen in giving the soul necessaries, than accommodating it with superfluities. 3. That God is no no where in Scripture tied by his promise to Saints, for the comforts of assurance to be given them in at this or that hour. 4. That it is a very great mistake in Christians, to judge they want the manifestations of the Spirit, because they want these consolatory reflections; for the Spirit manifesteth itself in the soul, as well by the influences of strengthening and quickening, as comforting grace, and the witnessings of it. That David was become like a bottle in the smoke, that his eyes failed for God's Word, saying, When wilt thou comfort me? Psal. 119. 82, 83. yet he was at that time God's child; yea, the man according to his heart. That Job also (as might be gathered from several passages in his Book) often wanted these sensible manifestations; at last I commended a Sermon upon that subject to her; after the reading of which, her Spirit was more composed, and she satisfied, that if she could but find the strengthening and quickening influences of divine grace, she had no reason for want of sensible consolations to conclude against herself.  
3 Tempt. Satan perceiving this fiery dart well nigh quenched, betakes him again to his quiver for another arrow: his next device was to persuade her that she wanted also the strengthening grace of God; soon after I heard her speaking to this sense;  'Tis true (Sir) if I could but find the grace of God strengthening me unto duty, against sin, I think I ought not to cast away my hope, though I do want assurance; that I am my Beloved's, and my Beloved mine; but alas I want this! Sir, I am now at such a pass, I cannot pray, etc. God hath laid his hand upon my mouth, and I cannot open it, so much as to say unto him, Abba Father. 
Observing the subtlety of this crafty adversary, to persuade her from some partial weaknesses, and those also much occasioned from bodily distempers, that she wholly wanted the workings of the Spirit of Grace; I accordingly applied myself to her.  
She tells me, it was true, she had learned from the Apostle, Rom. 8. 11. That if she had the Spirit of Christ, she was his; which way soever the Spirit (as the author of special and distinguishing grace) pleased to work in her; and she did believe, That if the Spirit of him who raised up Jesus from the dead, dwelled in 
Rom. 8. 11. 15. Gal. 4. 6. Rom. 8. 26.  her; he that raised up Christ from the dead, should also one day quicken her mortal body, by his Spirit dwelling in her. But, Sir, said she. this spirit is a spirit of supplication, a spirit of adoption, teaching to cry Abba Father; a spirit helping our infirmities in prayer. To which I replied,  
1. That this was no more than the lot of God's children: Asaph (or whoever was the author of that 77 Psalms) complained that he was so troubled he could not speak. 
Psal. 77. 4.   
2. That the Lord had silenced her Ladyship's tongue, by his own hand laid upon it, in a continual course of afflictions. Now, though God indeed requires of us the homage of our lips; Let me hear thy voice (saith Christ to his Spouse, Cant. 2. 14.) for it is comely. And Take unto you words, and say, (saith the Prophet) yet he doth not expect this homage, where, by his providence, he dischargeth our tongues of it.  
3. That there is a praying without the voice, which also the Lord heareth. Groaning 
Psa. 102. 5. Psal. 6. 8.  hath a voice, Psal. 102. 5. and weeping a voice, Psal. 6. 8. Hezekiah chattered like a Crane, yet the Lord heard him. In short, I besought her Ladyship to consider, that the business of prayer was in Scripture expressed by wrestling with God, by lifting up the eyes, hands, heart unto him; by pouring out of the soul before him; all which might be without the use of words. Thus Hannah prayed, and was 
1 Sam. 1.  answered; yet spoke not a word: And I doubted not but her Ladyship thus could and did pray.  
4. Finally, I desired her Ladyship to observe that in Gal. 4. 6. God is said to send his 
Gal. 4. 6.  Spirit into our hearts, teaching us to cry Abba Father. And Rom. 8. 26. that the Spirit helpeth our infirmities with strong cries and groans, 
Rom. 8. 26.  which could not be uttered. Now groans (at least) are the language of the hearts. There is indeed another assistance of the holy Spirit, teaching us what to pray for; but this floweth not from the Spirit, in a way of special grace; but as it is the author of spiritual gifts, which those might have who had no true interest in God, nor had received the Spirit of Christ, as a spirit of Sanctification. With these, and such like considerations, I endeavoured to satisfy her Ladyship, who yet could hardly be satisfied, because she could not pay so full and perfect an homage to God, as formerly she had done; but her unweariable adversary again reneweth his assault. The next news which I heard was this:  
4 Tempt. Sir, I have seriously thought upon what you told me, and am convinced, that though I spoke never a word, yet if I could keep my heart lifted up to God, if I could wrestle with him with my Spirit, this were acceptable prayer; but (whatever you may think,) I cannot do this: When at any time I compose myself to prayer, I am tortured with pain, that I cannot do it; at other times through drewsiness I fall asleep, etc.  
By this time her Ladyship's tormenting distemperatures prevailed upon her to a great degree, so as night and day she had little rest, beyond the influence of anodynes stupifying her sense. As soon as she had taken these, she used to compose herself to secret prayer, by and by the operation of the medicine overtook her, and enforced sleep: when the operation of the Anodine ceased, her pains returned, and she awoke, and then, whenever she composed herself to it, her pains disturbed her; only this she added to her complaint (to find out any cause of which for a while posed me.)  That although at first when she composed herself to look up to God, she found not much pain; yet when she was entered once into her duty, she was sure to be racked with the increase of her pain. 
I know that the Devil is but a small friend to our communion with God, and would in what he could hinder it: I also knew he had a natural power (God permitting the exercise of it) by which he could disturb bodily humours, and divert them to an affected part; but not willing to impute it to a preternatural cause (unless quite at loss) upon further deliberation, I conceived there might be this natural cause of it.  
This good Lady desired when she served the Lord, to serve him with her spirit; and when she addressed herself to God, summoned up all her spirits to do it with the more intention of mind, and fervour of spirit: Now this I conceived might be a natural cause of the increase of her pain at such a time, in regard that her spirits, which were wont to serve her body in the supportation of her under her affliction, were at this time drawn up to another employment; and the several parts of her body at present left destitute, it might give a natural advantage to her infirmity; but this was but my particular fancy. I told her,  
1. That short ejaculations were most suitable to her present condition, and were heard of God, as well as longer prayers; for we are not heard for our much speaking.  
2. I minded her of a speech of Mr. rutherford's; If I were in health, I would desire but to cast one long look toward Heaven.  
3. I told her, it was unreasonable for her Ladyship to conclude herself to want the strengthening influences of the holy Spirit, because as to this or that act of duty, possibly she might not discern such an influence of it. It was likely that if her Ladyship examined as to many other duties she might find it, and that with an evidence not to be denied.  
4. I further told her, the influence of the spirit was most eminently seen in its workings, in strengthening the soul to those exercises of grace, which are most proper for our day; the present condition and dispensation I meant, under which we are; and that Faith and Patience were those graces, the exercise whereof God more peculiarly requires of his children in a day of affliction; and if her Ladyship found the Spirit of God infusing, or exerting these habits, she need not doubt of the strengthening influences of the Spirit: With these things her Lad●ship for a while seemed satisfied, but her distempers still increased; and during the violence of them, put her into a great disorder: Satan still followed his game, and soon after she tells me;  
5 Tempt. Ah (Sir!) you told me that Faith and Patience are those graces, the exercise of which is most proper to my condition; and if I found the holy Spirit infusing, or strengthening me to the exercise of these habits, I might be assured that I was not without the strengthening influences of the Spirit; though I did not find such an assistance as I desired to every particular duty. But Sir, you see, I am very impatient, restless in myself, froward with every body about me; I cannot be silent under the hand of God, nor keep myself from roaring, etc. And for Faith (S●r) you know I have told you I have no assurance, sometimes ind●ed I have had what I judged a flash of the light of God's countenance: Once I remember, after you had been praying with me, and in your prayer mentioned and pleaded many promises: it pleased God (as I thought) to seal some of them to my soul, and at some other times, that first word which God was pleased to seal unto my soul, 1 Col. 27. Christ in you the hope of Glory, hath been returned to my soul, and comforted me, but I cannot call this assurance; doubting quickly returned, and now Satan would have me let go also my hold on Christ, but I am resolved not to let it go until I die; shall I not so resolve? I beseech you Sir, tell me, should I not so resolve?  
To this I replied;  
1. That I rejoiced to hear her Ladyship acknowledging, that God had sometimes sealed promised unto her soul; that those impressions did not abide constant, was not to be wondered at, it being rarely the lot of any child of God to walk in the constant light of his countenance: but I humbly conceived her Ladyship had great ground to call these impressions of the Spirit of God upon a threefold account.  
1. They were made upon her soul after earnest prayer.  
2. They came to one in a dark, sad and afflicted condition, and to an awakened conscience, and to one who had for some time desired to walk close with God; and this after long and patiented waiting for God.  
3. The return of that word in which the Lord had made her soul first to hope, was a great evidence to me, that the Author of the first, was also the Author of the second impression.  
2. I rejoiced more to her Ladyship's grant, that her Faith of adherence was strengthened, and so strengthened, as she was resolved not to let it go until she died: In which resolution I humbly besought her Ladyship to persist; I entreated her Ladyship to consider, that there are not two better marks of a strong Faith, than  
1. The resistance, and repelling of temptations to doubt.  
2. The casting of our souls upon God, and adhering to the promise, though we want encouragement of sense: with Abraham, to believe in hope above hope: This indeed is a strong faith, and gives much glory to God. And indeed I thought I never was a witness to the actings of a stronger faith, than that of this noble person: in the midst of her saddest torments, of her darkest hours, when she was even distracted through pain and terrors, she would cry out to all our amazement; It is my strong hold, I will not let it go; no, I will not let it go; I am resolved I will not let it go; let Satan suggest what he will, it is my strong hold, I have committed myself unto Christ, etc. Thus she would cry out, bitterly weeping while she spoke in great Agonies of her spirit.  
3. As to Patience, I desired her Ladyship to consider, that the grace of patience was not a Roman fortitude, carrying one out under an affliction, without any expression of passion; this an Heathen might do without any assistance of distinguishing grace: and some distemperatures were such, as the best Christians could not so bear them: David roared; Job complained; Christ himself cried out, My God, My God. Patience is a sacred influence of grace, by which we are enabled in the hour of affliction, to hope in God whom we see not, and meekly to submit to him under his severer dispensations, without any murmuring, repining, or any frowardness of behaviour. I told her, that although her Ladyship did sometimes roar out, through extremity of pain, and were restless through torments; yet the grace of patience was evidently made manifest in her soul, in her humble owning the Justice of God; kissing his rod; never repining, nor murmuring at his dispensations; only desiring strength to bear what he would please to lay upon her, and her willingness to die or live, as he should please to order (for it was now patience in her to be content to live) finally in her willingness (in obedience to God's command and ordinances) (though she earnestly desired death) yet to use all means (though she had no hope of cure) to prolong a miserable life so long as God pleased.  
4. Finally, I told her, that although possibly sometimes in the height of her distempers, some speeches might sound some impatience and unbelief; when the extremity of her pain had almost totally deprived her of the use of her reason; yet God would not impute this to her; for he weighs our performances with our temptations. So the Apostle saith, You have heard of the patience of Job: he that looks in the story will find much in Job, which we should call impatience; he cursed the day of his birth, chap. 3. And we find in his story, many other very passionate and distempered speeches; yet the Apostle saith not, you have heard of the passion and frowardness; but you have heard of the patience of Job. Though Job sometimes were very impatient; yet the Lord considering Jobs patience, with his temptations, records him as a patiented man, and so patiented, as to be propounded to his Saints in following ages, as an example of patience: he saith not, you have heard of the passion or frowardness; but you have heard of the patience of Job. In short, I told her Ladyship, that we who were spectators, could not but judge her (in the free use of her reason) full both of faith and patience: for her few distempered hours, as they were not in number equal to the rest; so neither would her tender Father judge her for them.  
By these, and other Arguments, through God's assistance, she seemed at last satisfied, that although she yet wanted the consolations of the Spirit; yet she was not without the strengthening influences of it.  
But yet her adversary would not leave her; his next temptation was from her apprechended want of God's quickening grace; to which purpose she replies again:  
6. Tempt. Sir, I remember you told me, that though I wanted the consolations of the Spirit; yet if I found its quickening influences, I had no reason to despond: but (Sir) I want these; my head, and my heart is dull; there is no life left in my spirit; I lift up a lifeless soul to God in prayer; never was any in so dull and dead a condition as I am.  
To this I replied;  
1. That if her Ladyship found the strengthening influences of the holy Spirit, they would evidence a state of justification and favour with God; now those were evident in her Ladyship; how else did her Ladyship in her dark condition, commit herself unto God? rest upon him and patiently wait for him.  
2. That as to quickening grace it was seen: 1. In exciting the soul to duty. 2. In inclining the soul in duty, so as it performeth it with alacrity, delight and vigour; and for the latter, it works in us by assisting us in the improvement of our natural parts and powers: now this assistance might be wanting to her Ladyship, through the indisposition of those Organs, by, and through the means of which the Spirit perfecteth these operations: and her Ladyship must consider, that her spirits were tired with succession of pain, and stupefied by anodynes medicines, which her learned Physician thought proper for her for the allevation of her pain, which otherwise would soon have destroyed her: That her dulness was no more to holy duties, than to any thing else, and (as I conceived) wholly occasioned through these natural causes.  
4. Lastly, I told her it was manifest, that God had not wholly withdrawn his quickening grace from her, from her sense of her present distemperature, and the quickening of her soul to the duty; though she did not find such quickening in the duty as she desired, she might truly say, I sleep, but my heart waketh. Her heart was awake to a sense of her infirmity; though she slept in respect of so full an ability to perform the duty with that life and cheerfulness which she desired, and had formerly experienced. I further told her, that God's dearest servants, under sad afflictions, or partial desertions, had wanted degrees of quickening grace. How often doth David cry out, Lord quicken me, Psal. 119. 25, 88, 154, 107. Psal. 143, 11, etc.  
It was some time before she could be convinced of this, that it was an evidence of quickening grace, for her soul under its heaviness, to be kept awake with the sense of her duty, and labour under the burden of its infirmity; but at last she was as to this also in some measure satisfied.  
And now her adversary was enforced in a great measure to quit all his strong holds. Some of these temptations returned, but her judgement was established, her faith strengthened, and she was never after kept long in bondage to any of them, for an hour or two, or for a night; she might be in captivity to some of them; but one might easily discern, from her adversaries shifting from one temptation to another, that his strength was tired and he about to leave her soul.  
7 Tempt. Yet after this could one have thought, that her adversary should have offered any suggestion to her, to have destroyed herself. But as to this temptation (to which her spiritual adversary had a great advantage from the inexpressible torturing pains which she felt) she was not with more advantage, violence, and subtlety moved, than through grace strengthened, in the resisting and repelling of it: she was not wont to parley with her adversary, not affected to keep his counsels: once and again she was thus solicited. But as God enabled her with indignation, to say, Get thee behind me Satan; so he g●ve her wisdom to discover it to her dearest friends, and he quickly gave over this temptation.  
For some time before the Lord translated this servant of his, he had prepared her for her dissolution, by creating in her strong desires to be dissolved that she might be with Christ. She was much prone to suspect her own sincerity, and would tell me.  That she sometimes feared lest she should desire death only to be freed from her pain; but she hoped she did not desire it upon that account. 
For some weeks before she died, she had many fainting and Convulsion fits; in every one almost of which, we expected her change: when she recovered out of any of them, she would be almost angry at her souls recovery; and usally her first word was, Must I yet live longer? I remember above six months before her death, I being in Essex, wrote a censolatory Letter to her Ladyship, in which I had this passage amongst others:  
Madam! if ever we come in Heaven, possibly we have many months or years' Journey thither, through this wilderness; your Ladyship (probably) may be there in twelve months (to that purpose) when I returned, her Ladyship thanks me for my Letter, and told me, it much refreshed her; but she was troubled that I should think she had yet twelie months Journey to Heaven; she chearsully told me, she hoped she had a shorter voyage.  
When the adversary of her salvation perceived he could not baffle her hope, nor make the hand of her faith to shake; but still she was resolved to keep her hold on Christ, and that her soul was willing, yea desirous to be dissolved and to be with Christ.  
8 Tempt. He once more attempts to spoil her comfort, and molests her with extreme fears of a bitter death; and that her saith would then fail, and her courage abate. This (I think) was his last assault discerned by us, her Ladyship was pleased to impart her fears to me: I humbly besought her Honour, that now she had prevailed against Satan's horsemen; she would not suffer herself to be trampled by his footmen. I told her Ladyship,  
1. That it was probable that God would give her whom he had made a combatant with so long, and sharp an affliction at last to departed in peace.  
2. That it was not probable, that her dying pangs would be more sharp and violent, than what she had already endured, and was yet enduring.  
3. That she had no reason to distrust that God who had strengthened her in so many hours and nights, and days of torturing pain, for his assistance in the last hour, which if it had more of weight and bitterness, yet would have less in length.  
4. That he in whom she had trusted, the Lord Jesus Christ had taken away the bitterness of death, and paid a price for his Saint's perseverance in it; so that never any held out to the end, who at last was left, and failed in it.  
5. I desired her Ladyship to digest that text, Heb. 2. 14, 15. For as much as the children were partakers of flesh and blood, he also took part with them of the same, that through death be might destroy him that had the power of death, even the Devil, and deliver them who through fear of death were all their life-me subject to bondage.  
Soon after this her distemperature yet heightened, her pains grew exceeding great, and so continued for some days, till about 4 days before her death, which yet it pleased God to enable her to endure with an admirable patience, still she kept her hold fast in God, professing to me even in her highest fits of distemper, that the Lord was her hope; and she had an hold on him, and would not let it go, let God do what he pleased with her, and Satan suggest what he could unto her.  
Some sour days before her death, it pleased God that her pains were in some degrees abated; and now by this experience of God's supportation of her in her last sad return of pain, she grew confident that she should be able to stand in the hour of death.  
The day before she died, was to her a day of great reviving; she had not (of many weeks before) been so cheerful and free from pain.  
At noon coming in (as I was wont) to pray with her, I found her even ravished with the apprehensions of God's goodness to her, giving her some relaxation from pain: and I hope I shall not forget how earnest she was in pressing me to praise the Lord with her, and for her.  
After prayer she continued very cheerful; yet on the sudden she laid hold on my hand, and drew me to her, so as I perceived she would whisper something in my car. I a little admired at her sudden joy, and what she had to say, inclining my head to her: when she perceived her noble Sister had turned her back, and was with the rest of the company out of hearing, she tells me, I think I may tell it you, you will not speak of it, I believe I am very near my Father's house.  
I resolved to keep her counsel, till I saw the issue, and the rather because she seemed to us further from death, than at any time for some weeks before: in this temper she continued the remaining part of that day: it was the day when I was to preach my weekly Lecture; so that I returned not to her until the evening; when I found her as before, very cheerful, and able to discourse with me about a private business, as to which on the behalf of her friend, she had improved her interest in a worthy Gentleman; she had that night received a Latter from him, letting her know it was dispatched, and took her leave of me, desiring me to draw up a Letter of thanks to him, which she would (as she told me) the next day subscribe, that it might be sent by the next Post.  
But it so pleased God, that by an inexpected turn of Providence, before morning her spirits failed her, and she in a great measure lost her speech, and after spoke very few words, only made signs to us to pray for her: Once she said, I fear, and by and by, I hope, I hope; and so quietly, without suffering any pain (so sar as we could discern) she yielded up her soul to God upon the 25th. day of March, 1652. about nine of the clock.  
Thus she fought the good fight, and kept the faith, and hath now put on the Crown of Glory, being entered into the actual possession, and beatifical vision, of those things which eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive; even the things which God hath prepared for them that love him.  
She was buried at Blicklin, in the County of Norfolk, March 27. 1652.  
With this Epitaph upon her grave-stone.  
Here lies one nobly born, once blest  
With all the Riches of the East;  
Then stripped of all, and in the place;  
Received of God riches of grace:  
These made her covetous to see,  
The Mine whence came such Treasury:  
Her soul for haste there to appear  
Clogged with the body, dropped it here  
Engaging to it, in the morn  
Of th' Resurrection to return,  
And reassume its Union.  
Reader! weigh this, and then pass on.   

A Postscript.  
THese Notes, with this memorial of this excellent Lady, were within some few months after her death drawn up, and several Copies transcribed, and presented to her noble relations; the same for substance (Reader) as thou hast them here, though they may be a little altered as to some words or phrases. Nor had I any thoughts of making them public till Anno 1664. God taking away her noble Sister (whom I had the honour eighteen years to wait upon) I thought it my duty to raise her up a monument according to my ability (though her honourable name needed no such little advantage as this.) Having taken up this resolution, I resolved also to join these notes with them, and accordingly sent them to a Stationer, in whose hands they were Anno 1665. when the Plague hindered the printing of them; and Anno 1666. till the Dreadful Fire consumed them. I was for some times after divided in my thoughts, whether to revive them or no; but at last finding (accidentally) amongst my notes, an imperfect Copy of them; I set to the work, and through God's affistance, have once more brought it to an issue; and I cannot but in it something consider the Providence of God retarding my hand to an opportunity of doing a piece of service to the last mentioned Lady, which I never thought her honourable name for Religion would have stood in need of.  
Within these six months' last passed (to justify if it were possible, the tremendous Apostasy of another) I hear it commonly reported amongst the Papists, that both this noble Lady and her Husband died Papists, and that her only Son is also one.  
For Mr. Courten, he was wholly unknown to me; I never saw his face; it was his unhappiness to die in a Papish Country, which might give an advantage to such a fiction. But his Son, William Courten, Esquire, yet living, is a sufficient testimony against this fabulous report, who both visited the place since his Father's death, and received the testimony from a friend, which his dying Father left of his perseverance in the communion of the Protestant Church, and abhorrence of the visits and superstitious vanities with which those Votaries use to trouble dying persons: as also had a real testimony from the unhallowed burying place which alone the Papists would allow him. This, and much more, I have had from his worthy Son, which I have forgot, as not thinking I should ever have had any cause of such a repetition. But that worthy Gentleman yet lives; and if any be unsatisfied, and will take the pains to inquire of him, he can satisfy them both that his Father died no Papist, and that himself is none (according to another part of their sabulous report, who are pleased in making lies their refuge) he hath seen too much of the exceeding fondness, the folly, and superstitious vanities of that Pageantry in Religion, to be ever proselited to it, and is I think satisfied that it is justly to be abhorred by a sober person, were it only for the little influence it hath upon the lives of those where it is most practised, and the dispensation it gives to all manner of Luxury. But he is of age and abilities sufficient to speak for himself.  
For this Excellent Lady; none living is a more competent witness than myself, who had the opportunities of daily converse with her, till the moment of her dissolution; nor can there be a better testimony, than these Papers, containing the substance of her discourses with me to her very last gasp: They understand little of the Popish Faith, that upon the reading of these discourses, will not conclude, that her Ladyship was at a sufficient distance from it; and that these were not discourses form for such a design as her Vindication. There are four or five Honourable Persons in England, her near relations, can testify, who have had these notes fourteen years at least, if not fifteen or sixteen by them; the same, as to the substance of them, though possibly (as I said before) some phrases may be altered upon more mature deliberation. These discourses do not sound like the language of one who believed the Doctrines of Popery about remission of sins, assurance, merit, prayers to Saints and Augels, etc.  
But indeed a person is not ordinarily to be sound, upon whom that tribe could with more disadvantage sasten such an imputation, than upon upon this Excellent Lady. Who so wisely c●sts their eye upon those who in this noonday of the Gospel, are in Protestant Countries, proselyted to that kind of devotion, will find that their temptation to it hath been advantaged.  
1. From some carnal conceits of God, and his Worship, thinking him such a one as themselves, to be pleased with music, and gay pompous shows of devotion; or at least some Jewish conceits for the continuance of what the Apostle calls, worldly Ordinances, and a carnal Sanctuary; not regarding that God is a Spirit, and under the Gospel to be worshipped in spirit and in truth; but pleasing themselves with what the Apostle calls the rudiments of the world, and such Ordinances as touch not, taste not, handle not, which are things perishing with the using after the Commandments, and Doctrines of men, which things 
Col. 2● 20, 21, 22, 23.  indeed have a show of wisdom, in will worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh. Some such temptation as this might easily help to Proselyte, a Vane, a Crashaw, a Nonnanton, etc.  
2. Or else secondly, an ignorance in the things of God. Ignorance we know is avowed the Mother of their devotion for Laics: and indeed an ignorant soul, as to devotion, is White-Paper, upon which a Mahometan, or a Papist may write any thing: And of knowing persons, we rarely find any proselited, unless some rare persons whom the Lord picks out to make examples of his vengeance, who (as the Apostle speaks, 2 Thes. 2. 10, 11, 12.) Having 
2 Thes. 2. 10, 11, 12.  received the truth, and not the love of the truth that they might be saved. God gives up to strong delusions, that they should believe a lie: That they all be damned, who believed not the truth, but had pleasure in unrighteousness.  
3. Or else Thirdly, They are such persons, who are tempted to it, from their dependencies (as servants to their Masters or Mistresses) or Relations: the Wife to please her Husband, or an Husband to humour his Wife; or from their hopes to gain such relations and carnal advantages, as their necessities, or covetousness, or a●●●ition betrays them to thirst after, and purchase, though at the price of their immortal souls.  
4. Or Lastly, Such, for whose lose and wanton feet, the ways of the Gospel are too straight: They must have more sensual pleasure than a Gospel Rule will allow them, and are no● able to endure the rebukes of a conscience smiting them for such vanities, and fain would have a pardon at a cheaper rate, than the Gospel will afford it; and that with a licence to sin again, and be upon the same terms of peace again, upon the slight terms of a little money, or an auricular confession, or a slight penance, or a short Pilgrimage, etc. Those who wistly cast their eyes upon those few Proselytes which the Papists have in England will find, that some, or more of these things have been and are their temptations.  
Now, who so knew this eminent Lady, knew her far enough from the impressions of such temptations. No person lived a more severe and strict conversation; nor was more fearful of deceiving herself with false hopes; nor wary in giving herself grounds of hope as to the remission of sins, and the favour of God. No person living was more an enemy to a pompous, vain Pageantry in the Worship of God; nor more affected to a simplicity, plainness, and spirituality in her devotions: she was an exceeding knowing, judicious person in the ways of God, and one who truly received the truth in a most ardent love of it; nor had she any temptation from any dependancyor relation, from any carnal enjoyment, or hope of any. Her fear for her dear Husband, lest the temptation of the place where he was, (which was Italy) should have any influences on him as to Religion, was a great affliction to her; her joy as much, when by Letters received from him, she understood his constancy: she was earnest with every Christian that came near her, to beg of God to keep him in that Country from the Idolatries and superstitions of it. Her acquaintance and delight was not only in and with Protestant Ministers; but with those of them, whose principles were at greatest distance from any thing of Popery. I dare say, that in the two last years of her life, she never saw the face of a Popish Priest. All which things considered, I leave it to an indifferent Reader to determine, with what disadvantage to their own honour and repuration, as well as impudence, as to matter of justice and common honesty towards a noble person, who hath now these sixteen years been in Heaven, any persons evulge such impudent slanders; but their boldness to rake in the ashes of a person dead, is the more evident, from the imputation with which they are not ashamed to brand the only male-branch of this excellent root, who (blessed be God) yet lives, and that not only rotten in the Protestant Faith, but able to justify it against such as oppose it.  
FINIS.