Sermons Upon Romans 11:2-8, Sermon 2

Sermons Upon Romans 11:2-8 · Sermon 2

❧ Two Sermons vponupon these words, in the latter part of the twentith verse.

Be not high minded, but feare.

LOuing and Christian Reader, when the precedent Sermons were ready for the Presse, there was no intent or purpose that any other should be published. But before their full impression (and namely in this month of March 1612.) it came to passe (through an ordinary and orderly succession) that these two ensuing, were likewise Preached. The which two, finding no better entertainement then the former, but the first of them being as much cauilled at, peruerted, and derided: some of the hearers applying it to themselues, and that as particularly as if they had beene expresly named and pointed out. And therevpon kicking and spurning at it, as if all were spoken of mallice, and as if the Pulpit were made a place by the Minister (by the disgracing of them) to reuenge himselfe. It hath therefore bin thought requisite, by some well affected, that they should be added vntounto the other, and that altogether should bee tryed and examined by such as feare God, & hauehave godly wisedome & vnderstanding to discern. duplicate page duplicate page VntoUnto whose censure, the Preacher doth most cheerefully and willingly, yeilde and submit himselfe.

¶ Be not high minded, but feare.

THese wordes, doe containe a part of the Apostles answere vntounto an obiection which hee preuenteth in the former verse. The obiection is to this effect, and as if some one of the Gentiles (grounding the same vponupon the Doctrin which he had taught before) should thus alledge; The Branches are broken off; that is to say, the Iewes are reiected, that we Gentiles might bee receiued into their place; and that there is therefore sufficient matter for vsus, of glorying and triumphing ouer them. Now to this obiection, the Apostle aunswereth in this twentith verse, graunting the first part; as namely, that the braunches are broken off; that is, that the Iewes indeed are reiected, and that the Gentiles are entertained into their stead, but the consequent hee denieth, by expounding the cause of their reiection; namely, Infidelity, whereunto by Nature the Gentiles are as apt, and as readily inclined as the Iewes. Well (saith he) through vnbeleefe …hey are broken off, & thou standest by faith; …e not high minded, but feare. As if hee …aid, it is true that thou obiectest, that the Iewes are cast off, and you receiued, but …his withall thou oughtest to know, to …onsider, and weigh with thy selfe, that …eeing vnbeleefe is the cause of their reie…tion, and that thou thy selfe by Nature …t as subiect thereunto as they, there is …herefore no cause wherfore thou shoul…est insult or triumph, or behaue thy selfe …oudly and arrogantly towardes them, …ut that thou shouldst rather feare; that …s to say, modestly and reuerently wor…hip, and serue God, and apply thy selfe …ith so much the more greater diligence …nd endeuour, for the preseruing and safe …ttaining of that Faith, by which at the …st thou wast engrafted, and whereby (as …ee) thou dost stand and abide. Thus ha…ing the sence of the obiection, and of …he Apostles answere thereunto; now …efore I enter into the particular pointes …f Doctrine necessarily and naturally a…sing out of these wordes, this question …ath neede to be cleered and resolued. If … bee true (may some say) which was taught the last time, out of that which immediatly goeth before, that such as stan… by Faith in the State of grace, hauehave suc… a firme and vnmooueable abiding, a… that they may assure themselues of the… saluation, and that nothing shall separat… them from the louelove and fauour of God how, and in what sence then doth the Apostle heere exhort them to feare? If the… must feare, how can they assure themselues of their stedfast standing? For answer whereunto we must first know: firs… that the Apostle in this place directeth no… his speech vntounto eueryevery particular person but to the Gentiles in generall, amon… whō at that time (as wel as now) there (n… doubt) were many arrogant and vnsanct… fied professors, many double and dissembling Hypocrites, for whom this admon… tion was very necessary. Secondly, th… word [Feare] in this Text, is not to be taken for any troubling or tormenting fea… but for a reuerend awe of Gods iudg… ments, and for an holy care and endeuo… to preuent and turne away the wrath a… displeasure of God: the which holy c… and endeuour, may very well stand and … gree with the certainety and assurance o… Faith and saluation. So then, Doct. the Doctrine arising hence in the first place, is this; that true Faith, and pride, (I meane pride, not as it is an infirmity in Gods Children, but as it is a raigning sinne in the wicked) cannot possibly stand and agree together. That such as hauehave proud and haughty hearts, cannot possibly stand in the State of Grace, can neither truely beleeue, nor religiously submit themselues vntounto the word and Gospell of Iesus Christ. This is the Doctrine, the which as it is directly offered in this Text, so doth our Lord Iesus Christ himselfe expresly confirme it. Iohn 5.44. Where directing his speech vntounto the Iewes, hee hath these wordes; How can ye beleeue, which receiue honour one of another, and seeke not the honour that commeth of God alone? and this is manifest in the Pharisies, who being puffed vp with a high conceit of themselues, scornefully reiected, and disdained the simplicity of the Gospell, preached vntounto them by Christ himselfe: as we may see. Iohn 8.9. and in many other places. This may yet further appeare by plentifull other testimonies and examples, as Numb. 15.Nu. 15, 30. where it is expressely pronounced, that whosoeuer doth ought presumptuously or in the pride of his hart, he is so farre from beleeuing aright, as that he is guilty, euen of blaspheming The Lord, and therefore shall be cut off from among his people. The Prophet Dauid also (for his part) is so far from hauing any tollerable conceit that it is possible for a proude and high minded man to bee the Childe of God, and truely and faithfully to belieue in Christ, as that he flatly protesteth. Psalme 101. that he will not suffer such a one to dwell in his house. Psal. 101, 5Ps 101:5Him that hath a proude looke (saith he) and an high hart, I cannot suffer. Of such pronounceth Salomon. Prou. 6, 16, 17. Prou. 16, 5.Prov 6:16Prov 6:17Prov 16:5Also Prou. 6. that they are hated of God, and Chapt. 16. that they are an abhomination vntounto him. And before all this,Prou. 8, 13.Prov 8:13 Chapt. 8. that it is a principall effect of the feare of God to hate such manner of persons. Now, if proud and high minded men be hated of God, and an abhomination vntounto him, and if they are also to be hated of all such as feare God: It standeth with no reason, to imagine or think that such can possibly stand by faith in the State of grace, for true Faith is a speciall guift of Gods grace: and shal we say, that God giueth such speciall graces vntounto those whom he hateth, and are abhominable in his sight? It is surely vnpossible. Their heart was exalted (saith the Lord of the Israelites. Hos. 13, 6.Hos 13:6Hos. 13.) therefore hauehave they forgotten me. Marke the reason; Therefore hauehave they forgotten me (saith the Lord) and why? Because their heart was exalted. So we see, that a proud and high minded man, cannot so much as truelie remember God, much lesse then faithfully beleeue in Christ, and humbly submit himselfe to the Doctrine of his word. Behold hee that lifteth vp himselfe (saith the Lord by the Prophet Habacuk. chapt. 2.) his mind is not vpright in him, Hab. 2, 4, 5.Hab 2:4Hab 2:5but the iust shall liue by his Faith: yea, indeed the proud Man is as hee that transgresseth by Wine, therefore shall he not endure, &c. In which wordes we see a manifest opposition betweene pride and faith. And by all these places wee hauehave this truth most cleerely confirmed, that it is not possible that a proud and high minded man should truely and faithfully beleeue in Christ. Now secondly we are to obserue, that pride & ambition doe commonly goe together, there beeing hardly a proude man that is not ambitious, nor an ambitious man that is not proud. And in whomsoeuer these are seated by the Deuill (for hee is the Authour of them) there is nothing so wicked, vile, and abhominable, but such men will affect it, and are apt and inclinable thereunto. For what else mooued Korah, Dathan, and Abiram, to murmure against Moses and Aaron, and to stirre vp sedition.Numb. 16.Num 16 Numb. 16. Athalia to destroy all the Kinges seede, but that shee her selfe might raigne?2 Kin. 11, 1.2 Kgs 11:1 2. Kin. 11. Zimri, Shallum, and many others, to murther their Lords and Princes.1 King. 1…, 9, 10. 2 Ki. 15, 10.1 Kgs 1:91 Kgs 1:101 Kgs 1:2 1. King. 16. and 2. King. 15? Abimelech to murther his seauenty Brethren, the Sonnes of Ierubbal. Iudg. 9. Absolon, Iudg 9, 5.Judg 9:5that wicked Hippocrite and vnnaturall traitor, to take armes against his Father Dauid, and to driue him from his Kingdome. 2 Sam. 15. Ambition was the roote and Fountaine of all this. And by these examples it is very cleare, that there is nothing so vile and abhominable, but proud and ambitious men are inclinable vntounto it. Nowe, as pride and ambition, so also doe pride and vaine boasting commonly goe together, as heereof we hauehave examples in Ahashuerosh. Hest. 1. who sitting vponupon the Throne of his Kingdome, made a feast to all his Princes and Officers, boasting of his Riches, and of the glory of his Kingdome.Est. 1, 2, 3, 4 Est. 5, 11, 12Esth 1:2Esth 1:3Esth 1:4Esth 5:11Esth 5:12 In Haman Chapt. 5. boasting himselfe of the glory of his riches, and wherein the King did magnifie him aboue all others. And Dan. 4. we read of King Nebuchadnezzar, how walking in his royall Pallace of Babell, boasted of his greatnesse,Dan 4, 26, 27.Dan 4:26Dan 4:27 saying; Is not this great Babell, that I hauehave built for the house of the Kingdome, by the might of my power, and for the honour of my Maiesty? And of such vaine boasters there are many other examples; some glorying in their Riches; some boasting of their strength; some bragging of their credite, of the fauour of great men, and such like. But now before we proceed any further, let vsus consider how odious a sinne this is in the sight of God, and that by calling to minde the fearefull punnishments and iudgements inflicted and executed vponupon proude, ambitious, and high minded men, vponupon vaine glorying, and vaine boasting persons. And first, what a fearefull punnishment was inflicted vponupon our first Parents, when as not being content with that estate wherein God placed them, they would needs be climing higher, and laboured to bee like vntounto God? Are not we thereby become the children of wrath,Ephe. 2, 3. Psal. 51, 5.Eph 2:3Ps 51:5 conceiued and borne in sinne, by Nature the very Bondslaues of Satan, and subiect to a thousand miseries? these (I say) be the accursed fruits of this root of pride and ambition, whereby we may cleerely discerne, how odious and loathsome it is in the sight of God. What iudgment did God execute vponupon proude and ambitious Haman, Ester 7, 10.when he caused him to be hanged vponupon the very same gibbet, that himselfe a little before had erected for Mordecaie? What reuenge did hee take of Athalia, when hauing murthered all the Kings seed, she her selfe was slain. 2. King. 11.2 Ki. 11, 16. How fearefull and horrible was the death of Absolon, when as hanging vnderunder a Tree by the haire of his head, he was there strooke through and slaine, at what time with his Army hee fought against his Father Dauid. 2 Sam. 18.2 Sam 18, 9 14. Esay 14, 4.2 Sam 18:9Isa 14:4 What iudgement did the Prophet Esay. Chapt. 14. denounce against Nebucadnezzar? And as Daniell declareth. Chap.4. it was then fulfilled when after hee had exalted himselfe, He was driuen from men, and did eate Grasse as the Oxen, Dan 4, 30.Dan 4:30and his bodie was wet with the Dew of Heauen, till his haires were growne as Eagles Feathers, and his nailes like Birds clawes? Neither may we ouer-passe the fearfull iudgement of God executed vponupon Herod. Act. 12. who being puffed vp with the flattery and vaine applause of the people for the eloquency of his Oration: the Text saying, that They gaue a shout, crying; The voyce of God, Acts 12, 21 22, 23.Acts 12:21& not of man: because hee gaue not the glory vntounto God, but vsurped it as due to himself, he was Immediatly smitten by the Angell of the Lord, and being eaten of Wormes, gaue vp the Ghost? But now hauing thus made manifest the loathsomnesse of this sinne, by the consideration of Gods fearefull iudgements executed in regard thereof: It remaineth, that in the next place we set downe some particular Arguments and effectes of pride, and haughtinesse of mind, as they are deciphered in the word of God, and seene by experience in the behauiour and conuersation of such manner of men . And first touching matters of Religion and godlinesse. Although such as are proud and high minded, bee very farre from sound knowledge, and al sanctifying graces; yea, ignorant and vnskilfull in the very first principles, yet like the Pharasies (of whom Christ speaketh. Iohn 9.) because they can set a better face vponupon the matter then the common sort, they are commonly puffed vp with such arrogant conceits, as if they wanted no necessary grace, and as if nothing were hid from their vnderstanding. Such as are proud and high minded, come to the hearing of Gods word when it is preached, with preiudicate opinions, not to learne, and to bee builded vp towardes Gods Kingdome, but to finde some matter (if it bee possible) to cauell with the Minister, and to disgrace him in his calling, and so vttring (when opportunitie serues their turne) not onelie ignorance and mallice, but oftentimes also euen flat blasphemy, and that after an impudent and most shamelesse manner. Neuer shall you heare proud and high minded men, eyther penitently acknowledge any thing in them to be amisse, or in humility and lowlinesse desire of the Minister, or of any other, to be taught and instructed in the way of saluation: but these are peremptory Censurers and Controllers of whatsoeuer crosseth their peeuish and peruerse affections: let it neuer so plainely appeare to proceede from God, according to his word. By no meanes can such men abide the wordes of exhortation, but labour will they with all possible meanes to quench the Spirit, and to tye the tongue of the Minister, that hee may either not speake at all, or no otherwise then they would hauehave him. It is their property to wrest and peruert wholesome Doctrine, to scorne and chase, and to shew themselues highly discontented, if the Minister reprooue any thing that toucheth them, how farre soeuer it be oftentimes from his intent or purpose. These and such like effects, are ordinarily seene among such as are proud and high minded men. Againe, if such men hauehave any knowledge at all in heauenly thinges (as some of them hauehave) their knowledge, by reason of their pride being not sanctified, dooth nothing but puffe them vp: They will professe much, and none so great talkers as they, but no care nor conscience shall you see of an agreeable practise. As they doe not like to be taught and exhorted, so much lesse to bee admonished or reproued, let him neuer tell me this, (will they say) or let him neuer teach me that, I am not now to learne, I know what I am to doe as well as he, I am no Nouice, I hauehave not spent my time so vnprofitably, I am too old to bee Catechized, I thinke scorne to goe to schoole to him, and such like. Not without great cause therefore doth the Scripture exhort vsus to heare and receiue Gods word with meeknesse, and assureth vsus withall of Gods gracious presence (if we bee meeke and humble minded) to reuiue our Spirits, and to giuegive vsus life, Iam. 1, 21. Esay 57, 15 Psal. 25, 9.Jas 1:21Isa 57:15Ps 25:9to teach vsus also, and to guide and direct vsus in his waies: yea, and for the better inducing of vsus heereunto, not onelyonly propoundeth the example of Moses, as how he was a Very meeke man, Num. 12, 3Num 12:3aboue all the men that were vponupon the earth. Numb. 12. but also of Dauid, Hezechia, Iosiah, and many other, meekely receiuing the word of God when they heard it, their harts melting and trembling at the consideration thereof, and so consequently, reaping and enioying most notable comfort and consolation thereby, for the assured sealing of Gods speciall louelove and fauour, to the euerlasting peace and saluation of their Soules. For why? The seede of Gods word in the hearts of meeke and humble minded men is fruitfull, as good seede in good ground: but in such as are proude and high minded, it is altogether vnfruitfull as in euill ground. They that are meeke and humble minded, heare Gods word with feare and trembling, as the word proceeding out of Gods owne mouth, and with ioy and cheerefulnesse …s the …orde that is able to saue their soules: but proud and high minded men, …s they come to the preaching of it, onelyonly upon worldly and carnall respects, so doe they heare and regard it, but as the word of a fraile and sinfull man. The meeke and humble minded, will acknowledge the truth, the holinesse, and the authority of it: but the proud and high minded, …ill acknowledge it no further, then they …n finde it agreeable to their humaine …eason, and fleshly wisedome. The meeke …nd humble, when they heare what God …quireth at their hands, what they ought … doe to please him with all, and what … auoid least he be displeased: they will …esire in their hearts, that they may glorifye God accordingly, and pray for grace and heauenly assistance to that end: but the other sort are high conceited of their owne sufficiency, and as if they needed no heauenly helpe for the accomplishment of any duty which God requireth. The meeke and humble minded, regard the Ministers of Christ, who are faithfull in their places, as the Messengers and Ambassadours of the Lorde of He…uen and Earth, and as blessed and pretio…s Instruments of their saluation, saying with the Prophet and Apostle; How bea…ifull are the feete of them which bring glad tyding of peace, and bring glad tydings of good thinges: but proud and high minded, doe esteeme and account of them for the mos… part, but euen as the off-scowring of a… thinges, not worthy of any estimation o… regard: and whereas the other sort hau… them in singular louelove for their Worke sake, as the Apostle beseecheth the… Thes. 5. they will be sure to hauehave the … singular hatred, hurting and despigh … none more then they. The meeke … humble minded, when they heare … sweete promises of Gods grace and me… cy in Christ Iesus, to the free and particular forgiuenesse of their sinnes, to theyr iustification and eternall life, will be allured to the magnifying of Gods mercy, with an humble acknowledging of their own vnworthinesse: but proud and high minded men are apt to be puffed vp with high conceits of their owne-worthinesse and deserts. The one sort, when they heare their sinnes reproued, and the iudgments of God threatened, they will bee greeued in their Soules, and wounded in their consciences, because by their sins they hauehave offended God, being their gracious and merciful Father in Iesus Christ, humbly for Christs sake craue mercy and forgiuenesse, and the gracious assistance of Gods grace and blessed Spirite to redeeme the time, and that hating and detesting all the waies of sin from the bottome of their hearts: they way glorifie God, and seale the assurance of their own saluation in the fruits of the Spirit, in all Goodnesse, righteousnesse, and Truth, al the daies of their life afterward: But it is the property of proud and wicked men when their sinnes are discouered, and the iudgments of God denounced, either to wipe their mouths (with the Harlot. Prou. 30.) and to shift all from themselues, as if they had not committed iniquity, Pro. 30, 20Prov 30:20or else to harden their hearts and iustify themselues: and as for the threatnings of Gods iudgments, they regard them not, but euen as if they had made a Couenant with death, Esay 28, 15.Isa 28:15and an agreement with Hell, they securely goe on in their prophanenesse, as though no scourge or plague whatsoeuer, eyther could or should lay holde vppon them. These and such like, are the Arguments and effects of pride and haughtinesse of mind, deciphered in Gods word, and to be seen in the ordinary behauiour of such maner of men, when the case concerneth the glory of God and their owne saluation. And now to proceede to some other instances. If such as are proud and high minded be preferred before others, (as commonly they are) in the riches, credit, countenance, and estimation of the World, whereas they should apply their wealth, and the greater meanes God hath giuen them to the glory of God, and to the good of their Bretheren, they imploy al, to the discountenancing of good men, and of good causes, and to the encouraging of euill men, and of bad causes. Whereas they should approoue themselues to be such as they would be acounted, by labouring to excell the common sort in good and commendable actions, to the benefite either of the Church or Common-weale; as also in bountifulnes and liberality, in beeing humble, affable, courteous, louers of peace, &c. which are indeed the true ornaments of a true Gentleman: they contrariwise by their boasts and brags, when there is no vse nor need of them, and by their beggarly pursses, when they should doe good, and by degenerating into all other contrary extremities; of Noble (as the Heralds speake) become Ignoble, lose all iust claime of reputation and preheminence, and worthily make themselues as base, as the basest of all. Againe, proud and high minded men are commonly contentious. For as Salomon saith. Prouer. 13. OnelyOnly by pride doth man make contention. And marke it who will, there is hardly a proud man that is not contentious, nor a contentious man that is not proud. All contention, quarrelling, strife, and debate, and all diuisions and separations in the places of their aboade, being ordinarily stirred vp by such, who with their high words, stately gestures, imperious speeches, and peremptory censures would ouer-sway all things at their pleasures. If there be any such dwelling among you, either ye must let them hauehave their owne wils, how corrupt or peruerse soeuer it be, although they bee neuer so prophane Contemners of the Gospell and Religion of IESVS CHRIST, in the Ministry and profession of it: neuer so furious and outragious, neuer such ordinary abusers of Gods sacred Name, in swearing, curssing, blaspheming, make a common custome of prophaning the Lords day in themselues, and in their Children and Familie, in neglecting the holy exercises, and in the doing of many thinges which they should not doe. Although they be neuer so prophane scoffers, railers, silthy talkers, neuer so great lyars, Back-byters; nay, though they take in hand neuer such wicked and vnconscionable practises, not only to the vniust vexation of their Neighbours, but to the hurt and oppression, euen of the poore and Fatherlesse: yet if ye will bee quiet, and louelove your owne ease, you must let them alone, and not presume to aske them why they doe so? For if you eyther exhort them to a better course, or reprooue or finde fault with them, and especially if you go about by ordinary means to crosse their wils, and to bring them to reason whether they wil or no: their malice will presently grow to bee so exceeding and vnmeasurable, that they wil not care what they say, nor what they do, no nor what they sweare, so as one way or other they may hurt and despight such as contradict and oppose against them, and reuenge themselues. This property of a proud and high minded man, well knew Salomon, when he saith yet further. Prou. 28. He that is of a proud heart, stirreth vp strife. Lastly, such as are proud and ambitious, are ready to iudge the same of others. As this is manifest in Christes Brethren or Kinsmen. Iohn 7.Iohn 7.3, 4.John 7:3John 7:4 Who as they were themselues ambitious and arrogant, so had they the like opinion of our Lord Iesus Christ himselfe, and therfore it is that they vrge him in that place, to goe into Iudea, and to shew himselfe to the World. And although they would hauehave him thinke that they did it in regard of his office and calling, that he might be knowne to the Worlde for the promised Messiah and Sauiour:Verse 5. yet as the Euangelist sheweth, they did not beleeue this, neither were they perswaded of it in their hearts: but accounted him (like themselues) a proud and vaine-glorious man, one as they say, that sought to be famous, and therefore did they tempt him after that sort. But now, that our Lord Iesus Christ was not ambitious nor vaine-glorious, as they most wickedly and vncharitably conceiued of him; neither at any time sought to be famous, but as the necessity of his calling made him so: it plainly appeareth, not only by the often commandements which he gaue for the concealing of his maruellous woorkes and heauenly glory. Math. 9.17.Math. 9, 30 Math. 17, 9Matt 9:30Matt 17:9 and in many other places; but also hereof hauehave we a notable example. Iohn 5. where we may read, that although hee had done such a wonderfull Miracle, in healing the Man that had been diseased thirty eight years, as in regard whereof he might iustly hauehave expected the praise and commendation of al… men: yet least he should seeme in any measure at all to affect it, he chose rather to conuey himselfe away,Iohn 5, 13.John 5:13 according as heereunto tend his owne wordes in that same Chapter, saying;Verse 41. I receiue not praise of men. And Iohn 8. I seeke not mine owne praise. And a little after, If I honour my selfe, my honour is nothing worth: Iohn 8, 50, 54.John 8:50John 8:54it is my Father that honoureth me. Heereunto also tendeth his Doctrine, touching praier and giuing of Almes. Math. 6.Mat. 6, 1, &cMatt 6:1 as you may see at large in that Chapter. Heerein wee hauehave in like manner, the notable examples of his Apostles, as of Peter and Iohn, Actes 3. where we read, how after they had maruellously restored a lame Man to his feete, and the people therevpon became greatly astonished, as though by their owne power they had doone so great a worke: so farre were they from arrogating any thing to themselues in regard therof,Actes 3, 12, 13, 14, 15, 16.Acts 3:12Acts 3:13Acts 3:14Acts 3:15Acts 3:16 as that Ye men of Israell (saith Peter) why maruell ye at this, or why looke ye so stedfastly on vsus, as though by our owne power or godlinesse, wee had made this Man goe? The God of Abraham, and Isaac, and Iacob, the God of our Fathers hath glorified his Sonne Iesus, &c. And a little after; And his Name hath made this man sound whom ye see and know, through Faith in his Name, &c. Another notable example we hauehave. Acts 14.13.Acts 14, 13, 14, 15.Acts 14:13Acts 14:14Acts 14:15 in Paule and Barabas, where the people supposing them to bee Gods, and thereuppon ready to hauehave sacrificed vntounto them: They rent their cloths, (as the Text saith) and ranne in among the people, crying and saying; O men why doe ye these things? we are men subiect to the like infirmities, &c. Heereunto also appertaineth that of Saint Paule. 2 Cor. 5, 122 Cor 5:12We praise not our selues (saith he) but giuegive you an occasion to reioyce of vsus. And Gal. 5.Gal. 5 26. Gal. 6, 3.Gal 5:26Gal 6:3 Let vsus not be desirous of vaine glory: and in the next chapter. If any man seeme to himselfe that hee is somewhat, when he is nothing: he deceiueth himselfe in his imagination. And now to make some vse of that which hath beene spoken. Vse. Seeing true faith and pride cannot stand together, seeing such as hauehave proude lookes and high hearts, cannot stand in the State of grace, neither truely beleeue in Christ, nor religiously submit themselues vntounto his word and Gospell: And therewithall remembring also what the Apostle Peter saith. 1. Pet. 5.5.1 Pet 5, 5.1 Pet 5:5 That God resisteth the proud, and giueth grace to the humble. What our Sauiour saith also. Math. 20. and 23.Math: 20, 27 Math: 23, 11 12. Whosoeuer will be chiefe among you, let him be your Seruant, And whosoeuer will exhalt himselfe, shall bee brought low. Let vsus therefore in the feare of God, beware of pride and haughtines of minde, fly ambition, and not bee desirous of vaine glory. Let vsus not exalt our selues, least we be brought low, but humble our selues that we may bee exalted. If any man couet to bee exalted, God is his aduersarie; if vponupon arrogancy he attribute any little part of that to himselfe which belongeth vntounto God, GOD will oppose himselfe against him, & confound him for it, according as hee saith. Esay 42.Esay 42, 8.Isa 42:8 that He will not giuegive his glory to another. As our Lord Iesus Christ was of a meeke, of an humble and lowly Spirit: so let vsus behaue our selues in the whole course of our life, that if any accuse vsus of pride, of ambition, and of vain glory, it may appeare to the glorie of God, and to the peace of our own soules, in the experience of all such as truely fear God, that they doe it falsly, maliciouslie, and vncharitably. It being the propertie of proude and high minded men (as I obserued before) to iudge and accuse others to be as proud and as high minded as themselues, and especially such among the rest as are sent of God, to reprooue and taxe them for their pride. According as heereof, there is another example in Haman. Because Mordecay would not bow to proud Haman, but by his countenaunce gaue a checke to his ambition, Haman thought Mordecay to be as proud and high minded as himselfe. Such proud and ambitious Hamans, there are many at this day, looking that all should stoope vntounto them: Checking and controlling others as sawcy and malapert, & as wanting good manners, euen as Haman did Mordecay, if they yeeld them not that reuerence and submission which they expect. And not onelyonly not vouchsafing to do reuerence themselues vntounto such, who in regard of their places, and of the guifts of God vponupon them, are worthy (by Gods ordinance) of double honour: 1 Tim. 5, 171 Tim 5:17but censuring, flowting, and mocking such as doe the same. Cleane contrary whereunto, let vsus endeuour in the feare of God to behaue our selues. Let vsus weigh our bodily miseries, the vices and corruption of our soules; yea, al our iniquities, let vsus weigh all these (I say) in the ballance with whatsoeuer in vsus may be excellent, and wherein we take pleasure and delight, and wee shall see, that the counterpoise will soone weigh downe our pride, and replenish our countenances with shame and confusion. Let vsus set our ignorance against our knowledge; rhe vertues we want, against that we hauehave; our sins, against our righteousnesse; and our corruption against our holinesse: and soone by this meanes, shall all pride and haughtinesse be vtterly quenched. Let vsus not compare with the deuils in exalting our selus, but be like vntounto the Angels in humbling our minds. The more directly the Sun shineth vponupon vsus, the lesse is the shaddow of our body: euen so the lesse we arrogate to our selues, the greater are the graces of Gods Spirit wherewith we are endued. What hast thou (saith Saint Paule) that thou hast not receiued? If thou hast receiued it, why reioycest thou as though thou hadst not receiued it. 1 Cor. 4. What Man was euer more mighty, more rich, more wise, or raised to greater glory then Salomon? And yet dooth hee euen cry out and protest. Eccle. 2.Eccle. 2, 11.Eccl 2:11 That all is but vanity and vexation of the Spirit, and there is no profit vnderunder the Sunne. What will it auaile vsus to be accounted great or excellent in the World, and vile and wretched in the sight of God? to be flattred, applauded, and commended of fraile and foolish men, and as loathsome and abhominable, to be hated and abhorred of God? Hereunto may be added for further amplification, that notable exhortation of the Apostle Paule. Ephe. 2. That nothing be done through contention or vaine glory, but that in meekenesse of minde, eueryevery Man esteeme other better then himselfe. But now if hereupon it be demanded, how he that doth in truth and indeede excell and surpasse another in any guift, grace, or good quality, should possibly think such a one to be better then himselfe? Such and such (will a proud and high minded man bee ready to say) are but Blocke-heades, and Beetleheads, there is nothing in them to be regarded, and shall I thinke them better then my selfe? I think great scorne to be compared with such. But when the Apostle exhorteth vsus to think others better then our selues, his meaning is not that wee should in this sort examine our selues and other men. But that on the one side we should take a due consideration of the vertues and good thinges that are in others, how weake or small soeuer they bee; and on the other side, examine and take a good view of our owne sinnes and infirmities. That we should not compare our guifts and the good thinges that are in vsus, with the guifts and good things that are in them: but our wants and infirmities, with their graces. For what is the cause that some are puffed vp with such high conceits, as that they grudge at their Superiors, enuy their equals, and disdaine their Inferiours, as if in comparison of themselues, few or none were worthy of any account? Surely, because on the one side, they neuer marke with a charitable iudgement, the vertues and good qualities that are in others: and on the other side, hauehave their owne hearts voide of true humilitie, and their consciences touched with no consideration or remorse for sin. To the ende therefore, wee may hauehave a comfortable testimony, that we stand by faith in the State of Grace, and in the vndoubted hope of eternall life, it highly behooueth vsus to pray vntounto God, to settle and establish in vsus true humility and lowlinesse of minde, as being the beginning, the middle part, and the ende of a true Christian life, all pride and arrogancy of heart beeing vtterly expelled and rooted out. Remembring yet further, that when Salomon saith. Prouer. 6.Pro. 6, 16, 17.Prov 6:16Prov 6:17 That the Lord hateth sixe thinges, and that his Soule abhorreth seauen. The first of all he plainelie expresseth, to be The haughtie eyes. And therefore it is notably recorded of Dauid 2 Sam. 6. that when Michall the daughter of Saule despised him in her heart, and was so farre from yeelding him honour that was due vntounto him, and which hee might iustly hauehave exacted at her hands, as that she disgraced him (as much as lay in her) with reproachfull tearmes: so great was his humilitie, and so farre from all pride and ambition, as that among other words this was part of his answer;2 Sam. 6, 222 Sam 6:22 I will yet be more vile then thus, and will bee low in mine owne sight. Now a notable way and meanes to attaine to true humility, is to bee touched in conscience by the consideration of our sinnes, where-with we are polluted and defiled in eueryevery part of both body and Soule: For surely, if we rightly enter into the examination of our sinnes, we shall easily find sufficient cause of honouring and preferring others before our selues. Our owne consciences telling vsus, that it is almost vnpossible that other men should be such great and grieuous sinners, hauehave such corrupt thoughts, affections, and desires, and goe so often and many waies astray, as wee our selues are guilty of in our selues, and priuie vntounto. For our owne sinnes and transgressions we may know in a great measure, but nothing so certainely or particularly the sinnes and transgressions of other men. And therefore in comparison of other men, we ought to be humble in our own eies. Neither ought this onelyonly to moue vsus to humility, that wee are guilty in our consciences of great and hainous sinnes, but because they are also manifest and apparant before the face of God. For as the Apostle saith. Hebr. 4. All thinges are naked and open to his eyes. He is the Searcher of the heart, he knoweth what lyeth hid in the secret affections, so that howsoeuer we can bleare the eies of men, as if our waies and hearts were straight and vpright, yet God will finde vsus out, we cannot deceiue him, nor so escape his mighty arme: all which ought to mooue vsus to humility. Last of all, let vsus know and consider with our selues, that if wee nourish pride and ambition in our harts, we shall thereby euen pollute and defile all the good guiftes of God, whatsoeuer are within vsus. For euen as a corrupt humour when it hath once gotten the vpper hand in a mans body, whatsoeuer is eate or drunke is easily turned into the same: euen so a high minde doth conuert all the gifts that are in man, into pride, arrogancy, and vaine boasting. For as the Apostle saith. Tit. 1.13.Tit. 1, 13.Titus 1:13 VntoUnto them that are defiled and vnbeleeuing, is nothing pure, but euen their mindes and consciences are defiled. Let vsus therefore in the feare of God, remembring yet further what Salomon saith. Prou. 16.18.Pro: 16, 18. That pride goeth before destruction, And that the Lord will destroy the house of the proud men, as he expressely speaketh also in the Chapter before:Pro. 15, 25. Esay 29, 20. Obad: 3.Prov 15:25Isa 29:20 that The scornefull shall be consumed, as Esay denounceth. Chapt. 29. and that (as Obadiah saith) the pride of their heart shall deceiue the wicked: let vsus therefore (I say) settle our selues to embrace true humilitie, and lowlinesse of minde, expressing it in our wordes, in our countenances, in our apparrell, in our gestures, and in the whole course of our behauiour. As the Apostle exhorteth againe. Phil. 2.Phil. 2, 5.Phil 2:5 Let the same minde bee in vsus, that was in Christ Iesus. The Dignity and excellency of our Lord Iesus Christ was not let to him, but that he honoured vsus euen with his owne reproch: no dignity therefore, no calling, no credit, countenance, or authority, whereunto wee are, or may be exalted in this life, ought to be any impediment or hindrance, to restraine or withhold vsus from being so humble in our own eyes, as that we esteem and account others better then our selues. Our Lord Iesus Christ came not to be ministred vntounto, but that hee himselfe should minister and doe seruice vntounto others; yea, and euen giuegive his life for the redemption of many. To the zealous imitation of whose example, doth hee most louinglie exhort vsus. Math. 11.Math: 11, 29 saying, Take my yoak on you, and learne of me, that I am meeke, and lowly in heart: and yee shall finde rest vntounto your soules. The which guift and grace of right imitation, the Lord vouchsafe vsus for Christ Iesus sake. Amen.

But feare.

THese words are rather an admonition, then a threatening; the purpose of the Apostle beeing not to make them doubtfull of their saluation, but to stirre them vp (as I told you the last time) to so much the more carefulnes and diligence, for the preseruation of that Faith wherewith they were endued. Now then for the Doctrines. First, in that the Apostle dooth th thus admonish the Gentiles, of whom there was at that time a glorious Church, visibly appearing to the World. Doct. 1 We may learne and obserue, that the Doctrines of the glorious Gospell of Iesus Christ, the wholesome exhortations, admonitions, & reprehensions of the same, are necessary and profitable, not only for the weake and ignorant, and for such as are but Nouices in Religion, but euen also for the resolute and well instructed Christians, which are not ignorant, but throughly grounded and established in the truth. Such (I say) were the Gentiles, whom the Apostle heere admonisheth. They were called and conuerted to the Faith, they made a glorious profession of Christ and his Gospell; yea, they stood by faith in the State of Grace, and as hee saith yet further of them. Chap. 15.Rom. 1.8. Ro. 15, 14.Rom 1:8Rom 15:14 They were full of goodnes, and filled with all knowledge, and able to admonish one another. And yet notwithstanding, all this we see heere how the Apostle thought it most necessary, not only to teach & instruct them, that but also to exhort and admonish them, they walk worthy of the vocation whereunto they were called, and that they shold take heede they abuse it not. And surely this was not without heauenly wisedome and consideration. For why? The Word and Gospell of Christ, containeth not onelyonly Milke for the weake Younglings, but strong meate for them that are of age; none so learned, but thereby hee may bee better instructed; none so wise, but thereby hee may learne to bee more wise; none so resolute, but may thereby bee confirmed; nor any so holy and perfect, but by the Doctrines, Admonitions, and Exhortations of Gods word, he may grow and increase in holinesse and perfection. How necessary therefore it is, that all generally; yea, euen as well the resolute and grounded Christians, as the rude and ignorant sort, as well those that know most, as such as vnderstand least, should be oftentimes exhorted, admonished, and put in mind of their duties: eueryevery soule that hath any spirituall feeling, may easily perceiue and vnderstand. For this cause most notably, thus writeth the Apostle Peter. 2. Pet. 1.2 Pet. 1, 12.2 Pet 1:12 I will not be negligent to put you alwaies in remembrance of these things, though that ye hauehave knowledge, and be stablished in the present truth. Marke his words, that although those vntounto whō hee wrote, were endued with the knowledge of Gods word, and most excellently grounded in the truth of Religion: yet did he account it most necessary, not only in regard of the discharge of his owne duty, but also of their saluation, alwaies to put them in remembrance of the same. Hereunto also appertaineth that of Saint Iohn. 1. Iohn. 2.1 Ioh. 2, 21.1 John 2:21 I hauehave not written vntounto you (saith he) because ye know not the truth, but because ye know it, and that no lie is of the truth. In which wordes, it is most cleere and euident, that the Doctrines, admonitions, and Exhortations of Gods word, are most necessary, and euen most especially to be applied, vntounto such as are most skilfull in the waies of the Lord, that they may the more effectually goe forward, to the glory of GOD, and to the good example, winning, alluring, and drawing on of others. Such beeing the naturall dulnesse euen of the best, and so huge and bottomlesse their corruptions, as that vnlesse they bee oftentimes taught & put in mind of their calling, and of the duties therof, the Spirit will be ouerwhelmed of the flesh, and their Faith by little and little, weaken and decay, Christians therefore (I say) yea euen the best Christians that are, hauehave neede to be continually pricked forward and called vponupon, that they forget not themselues, that they suffer not their corruption to preuaile against them, and that they become not fruitlesse nor sloathfull in the workes of righteousnesse, which are by Iesus Christ to the glory and praise of God. The euident truth of which point, as it tendeth to the worthy reproofe of all such (as many such there are at this day) puffed vp with such a proud conceit of their owne wisedome, knowledge, and sufficiency, as that they hauehave no neede at all in their owne perswasion, to be further instructed, admonished, and put in minde. Vse. And therefore esteem of the ordinary ministery and preaching of the Gospell, but as a needelesse and superfluous exercise, and as if they might be as well without it, as with it. And so come vntounto it onelyonly for custome and fashion sake, without any religious regard of being profited thereby, and builded vp to holinesse and perfection. Putting also no difference betwixt the Seruants of God that are zealous and faithfull to discharge their duties in this behalfe; and others, who like vnsauoury Salt, are good for nothing, but make such especially of the obiects of their mallice, and seeke to hurt, despight, and vex none more then they that labor for their good and saluation, as if they were not worthy of any countenance, credit, or estimation among men: As this Doctrine (I say) tendeth rightly to the reproofe of such, and discouereth the fearefull estate that they are in, vntill it please God to giuegive them repentance and a better minde: euen so let all those that feare God, cleane contrary to the prophane and peruerse examples of such, louelove often admonitions and Exhortations, euen as their life, and let them account of such as are sent of God, to put them in remembrance of their duties, and are faithfull and painfull in this behalfe, as notable and precious Instruments of their saluation, saying with the Prophet and Apostle;Esay 57, 7. Ro. 10, 15.Isa 57:7Rom 10:15 How beautifull are the feete of them which bring glad tydings of peace, and bring glad tydinges of good things. And so consequently, bee no lesse desirous hereof, then of our ordinary meat and drinke, knowing that the one is as necessary for the soule, as the other for the body. Su h a feeling of wants and infirmities, and such zealous desire of often instructions and admonitions, was in the Prophet Dauid. And therefore would he goe to the house of the GOD, to heare what the Lord wold say concerning him, and Psa. 141.Psal. 141, 5.Ps 141:5 Let the righteous smite me: for that is a benefit, and let him reproue me, and it shall be a precious Oyle that shall not breake mine head. And such a feeling of wants and infirmities, and such a hungry desire of the wholesome instructions, exhortations, and admonitions of Gods word; there is (the lord be praised) in many at this day, & euen in some (as I know by comfortable experience) in this present place. And surely this is a right Christian feeling, affection, and resolution indeede, propper onelyonly to Gods Children, and among some other, a most certaine and infa…lible argument of our eternall election to eternal life. And therefore how highly it behooueth vsus to pray vntounto God, to humble and prepare vsus hereunto by the mighty worke of his blessed Spirit, eueryevery one that hath any spirituall discerning, may easi…y perceiue and conclude with himselfe. A second doctrine, more particularly arising hence for our further instruction, Doct. 2 is this. That a most excellent way and meanes for the preseruation of Faith, and for the vpholding of vsus stedfastly and vprightlie in the way of saluation, is (together with humblenesse and lowlinesse of mind) reuerently to worship and feare the Lord. Now, the true feare of the Lord, consisteth both in louing and honouring of him. For the Lord God (as we must know) hath in himself the reuerence both of a Father, and of a Lord or Maister, according to that. Mal. 1.Mal. 1, 6.Mal 1:6 If I bee a Father, where is mine honour? And if I be a Maister, where is my feare, saith the Lorde of Hoasts? So that whosoeuer will truelie feare, he must endeuour to shew himselfe, both an obedient Son, and a dutifull Seruant. There must bee in him a reuerence mingled with honour and feare; not a feare of punishment, with a doubting of saluation, but a carefull study mixt with the louelove and honour of God. VntoUnto this feare, it is that the Apostle heere exhorteth the Gentiles, not meaning thereby, (as I told you before) to make them distrustfull and doubtfull of Gods speciall louelove and fauour towards them to eternal life, but that they shold humbly acknowledge and confesse his fatherly goodnesse and vnspeakable kindnesse towards them in Christ Iesus, and louelove him vnfeignedly againe for the same: therewithall also bee sorry for their sinnes and great vnthankefulnesse, and most ardently desire the continuance of their reconciliation made by Christ. But let vsus consider this some-what more particularly. The feare of God is commonly distinguished into a seruile & childly feare. The seruile feare riseth in mens hearts, vppon the consideration of Gods Iustice and righteousnesse, to the punishment of sinne; and the other from louelove, euen as the Childe feareth the Father duplicate page duplicate page and standeth in awe to offend him. Notwithstanding, besides these two kinds of feare; there is also another feare, and that euen in such men as say in their harts there is no God. Psal. 14, 1.Ps 14:1There being none vndoubtedly, so wicked an Atheist, none so hardned, sencelesse, or without remorse, but by the light of his owne conscience, and brightnesse of Gods truth, hee hath often within him some feare and trembling, by the sight and consideration of his sinnes, and of Gods fearefull iudgements denounced and threatned against the same. And how great paines soeuer such men take to go to the deuill, to confirme their hearts in vnbeleefe, and to exclude and put out of their mindes, all remembrance and cogitations of the iudgement to come: yet such is the strength of conscience, through the euidence (I say) of Gods truth, that they hauehave much trouble and stirring in them; yea, much anguish and perplexity, howsoeuer beeing giuen vp to a reprobate sence, it continueth not long together, but they harden themselues againe, and so as it can bring forth in them no good effect. The seruile feare I obserued before to be in such, who being conuinced in their consciences, do beleeue and know that there is a GOD, but they do not so much louelove him as God, as feare him, because he is a iust and righteous Iudge, that will take vengeance on them for their sinnes. This is that feare which the Apostle speaketh of. Rom. 8.Rom. 8, 15.Rom 8:15 where hee speaketh of the faithfull; Yee hauehave not (saith he) receiued the spirit of bondage to feare again. The Spirit of bondage is the spirit of them that are bound, as seruants and Bond-men, who so feare their Masters, that they serue them not for louelove or conscience sake, but for feare of punnishment. And of this disposition are many at this day, doing many things which in themselues are good and commendable, profitable and comfortable for those among whom they liue: but not for conscience, nor as fruites of Faith, but for worldly and carnall respects, to get credit and praise among men: and especially to escape by this meanes the seuerity of Gods iudgements. This maketh many (I say) to doe many good and commendable actions, whereas otherwise they would neuer doe them. The other feare is, when as the elect and such as are godly indeed, do serue & honor God as their father, depend vpō his wil with reuerence, and hauehave (aboue all thinges) an especiall feare, least by any means they should offend him, because of the louelove which they beare vntounto him. They that hauehave this fear, doe differ as much from the other, who hauehave the seruile feare, as a chast and faithfull Wife that loueth her Husband, doth differ from a Harlot. This feare, in the Scripture is called an holy feare, & therevnto are all those good thinges to be applyed, which are promised therein to the happinesse and felicity of such as feare God. This feare commeth of the guift and Spirit of God, and whosoeuer hauehave this guift, they fea…e GOD, not waueringlie nor for a smal space of time, but constantly and for euer. They are made partakers of the euerlasting couenant of God, and are blessed in themselues, and in their seed and posterity. I will giuegive them one hart and one way, that they may feare me for euer, for the wealth of them, and of their Children after them (saith the Lord. Iere. 32.Ier. 32, 39, 40.Jer 32:39Jer 32:40) And I will make an euerlasting couenant with thē, that I will neuer turne away from them to do them good, but I will put my feare in their hearts, that they shall not depart from mee. And Esay 11.Esa. 11, 1, 2.Isa 11:1Isa 11:2 There shall come a Rod forth of the stocke of Ishay, and a graffe shall grow out of his roots, and the spirit of the Lorde shall rest vponupon him: the spirit of wisedome & vnderstanding, the spirite of counsell and strength, the spirit of knowledge, and of the feare of the Lord. The Spirit of the Lord, which resteth vponupon the rod and off-spring of Ishay; that is, vponupon Christ, the Sonne of Dauid, is called The Spirit of wisedome and vnderstanding, the Spirit of counsell and strength, the Spirit of knowledge, and of the feare of the Lord: Not so much because it doth worke these thinges in the person of Christ, as because, it dooth poure out all these excellent guifts and graces into the hearts of the faithfull. The true feare of God excludeth in all those that hauehave it, all contempt of God, all froward security and carelesnesse of the flesh, leauing no place vntounto false perswasions, whereby to presume vppon our owne righteousnesse. It maketh those in whom it is, zealous to heare Gods word, and so as they wil willingly ouer-passe no opportunity when it is offered, nor think any paines too much that is bestowed therein. It causeth them to come thereunto with prepared hearts, by prayer before hand vntounto God, for the gracious assistance of his blessed spirit, to desire not onelyonly spirituall vnderstanding, that they may generally conceiue & comprehend that which is taught, but spirituall wisedome, also for a right vnderstanding and applying of it in perticuler, that it would please God also so to sanctifie their memories, that the Doctrines and Exhortatations of Gods word, may not onelyonly sound in their eares, but as good seed in good ground, take roote in their hearts for the glorifying of God, and sure sealing of their owne saluation in the fruits and effects of Faith and obedience all the daies of their life. The feare of God breedeth in all those that hauehave it a zealous desire, and endeuour to eschewe whatsoeuer is euill, and displeasing God, as Prou. 14.Pro. 14.16. Prou. 8, 13.Prov 14:16Prov 8:13 A wise man feareth and separateth from euill: And before, Chapt. 8. The feare of the Lord is to hate euill as pride and arrogancy, and the euill way, and a mouth that speaketh lowd things. And as it breedeth an hatred of such things, euen so withall a study of godly life, and of the seruice of God, according to the two tables of the Ten Commaundements. The feare of God, maketh all such as hauehave it, patient in aduersitie, thankfull in prosperity, zealous and resolute in the trueth, fruitfull in the workes of holinesse and righteousnesse, according to eueryevery mans place and calling, and the diuers occasions that are offered. And thus hauing considered what the true feare of God is, and what are the fruits and effects thereof, when it is setled in the hart by the spirit of God: It now remaineth, that wee speak a little, yet more fully of the blessed and happy estate of such as are endued with it. As the dew falleth from Heauen, as well vponupon the low Grasse, as vppon the tall Caedar. So is there no calling, condition, or degree of men whatsoeuer, vponupon whom the Lord out of his rich treasury, vouchsafeth not most bountifully and liberally, to impart and bestow his grace and fauour, if they truely and vnfeignedlie feare him, and hauehave an holy care and conscience to worship and serue him according to his word. For from the feare of God and his true worship, do all things proceede, both concerning this life, and that which is to come. According as of one degree of this blessednesse, thus speaketh Salomon. Prou. 19.Pro. 19, 23.Prov 19:23 The fear of the Lord leadeth vntounto life, and hee that is filled therewith, shall continue, and shall not be visited with euill. By life, he vnderstandeth not onelyonly this present life, but especially that which is to come; plainelie giuing to vnderstand, that whosoeuer do truely feare the Lord, they shall not onelyonly in this life bee preserued from all euill of Soule and Body, but in due time exalted also to eternall life. Also Psalme 112.Psal. 112, 1, 2, &c.Ps 112:1Ps 112:2 Blessed is the man that feareth the Lord, and delighteth greatly in his Commaundements. His seede shall be mightie vppon Earth, the generation of the righteous shall bee blessed, &c. Which wordes doe plainely import, that whosoeuer do truly and vnfeignedly feare God, and take delight to meditate and exercise themselues in his Lawe and Commaundements (as hee speaketh also Psalme. 1.Psal. 1, 1, 2.Ps 1:1Ps 1:2) to make Gods word the Lanthorne for their feete, and the …ight for their paths,Ps. 119, 105Ps 119:105 the Houshold, the race and posterity of such a good man shall be replenished with abundance of blessednesse, euen as the Lorde pronounceth in the second Commaundement; that Hee will shew mercy to a thousand Generations of them that louelove him and keepe his Commaundements. Also Prou. 22.Prou. 22, 4.Prov 22:4 The reward of humilitie, and the feare of God, is riches, glory, and life. So that they who feare the Lord, shall want nothing that is good. They shall hauehave riches in such measure & manner, as the Lord in his heauenly wisedome and prouidence, doth see to bee fit and necessary for them. They shall hauehave glory and honour, for the Lord will deliuer them from all rebuke, and not onelie aduance them to the honours, dignities, and preferments of this life, (if hee see it best for his owne glory and their good) as he aduanced Ioseph, Moses, Dauid, Daniell, &c. but especially in such priuiledges and prerogatiues as belong to the glory and honour of the heauenly Kingdome: as true faith, peace of conscience, ioy in the holy Ghost, assurance of Gods louelove, and of eternall life. And therefore, Psal. 34. and 145.Psal. 34. Psal. 145.Ps 34Ps 145 doth Dauid praise the Lord for his goodnesse and mercy towards such as feare him, and for fulfilling their desire. They that truly fear the Lord, hauehave a promise of blessednesse in all the waies, actions, and enterprises of their life, as Psal. 128.Psa. 128, 2, 3Ps 128:2Ps 128:3 When thou eatest the labours of thy hands, thou shalt be blessed, and it shall be well with thee. In their Wiues also, and in their children; Thy Wife shall be as the fruitfull Vine on the sides of thy house, & thy Children like the Oliue Plants round about thy Table. Againe, they that feare the Lord, hauehave this excellent priuiledge and prerogatiue vouchsafed them, of the meere goodnesse and mercy of God, that all thinges generally, of what Nature and quality soeuer they bee, how pleasant or vnpleasant vntounto the flesh, shall turne with a mutuall consent to their notable good, and to the sure sealing of Gods speciall louelove and fauour towards them, as Rom. 8.Rom. 8, 28.Rom 8:28 We know (saith the Apostle) that al thinges worke together for the best vntounto them that louelove God. Although the Deuill goe about continually as a roaring Lion (as the Apostle Peter calleth him) seeking to deuour and swallow vsus vp,1. Pet. 5, 8.1 Pet 5:8 though the Lawe of God and our owne consciences do oftentimes accuse vsus, by reason of our great & grieuous sinnes: although wee be hated, reproached, despised, and persecuted by prophane and wicked men (who make account they doe God good seruice, if they may any way hurt or molest such as preach and professe the true feare of God) yet in due and conuenient time, we shall not onelyonly be deliuered from these and all other enemies of our saluation: but also exalted to that eternall glory and blessednesse, whereunto our Lorde Iesus Christ himselfe is ascended, that hee might prepare and make it ready for vsus, according to his owne speech. Iohn 14.Ioh. 14, 23.John 14:23 I goe to prepare a place for you; and though I go to prepare a place for you, I will come againe, and receiue you to my selfe, that where I am, there may ye be also. This is, and shall bee the ende and blessed estate of all such as truely feare God: they shall not onelyonly be endued with the things of this life, in such measure and proportion as is fit for them, but they shall raigne triumphantly in the glory of Gods kingdome; All teares beeing wiped away from their eyes. Reu. 7, 17.Rev 7:17To the true feare of God therefore, for the obtaining of this blessednesse, dooth the Scripture encourage vsus in diuers places. As Deut. 4.Deut. 4, 10.Deut 4:10 Gather me the people together (saith the Lord) and I will cause them to heare my …ords, that they may learne to feare mee all …he daies that they shall liue vponupon the Earth. In Chapt. 6.Deut. 6, 13.Deut 6:13 This Commaundemen… is also giuen, saying; Thou shalt feare the Lord thy God, Deu. 10, 12.Deut 10:12and serue him. Also Cha. 10. And now Israell, what doth the Lord thy God require of thee, but to feare the Lord thy God, &c. To this effect also. Psal. 22.Psal. 22, 23.Ps 22:23 Praise the Lord, ye that feare him: magnifie ye him all the seede of Iacob, and feare him all the seed of Israell. And Psal. 33.Psal. 33, 18.Ps 33:18 Beholde, the eye of the Lord is vponupon them that feare him, and vponupon them that trust in his mercy. Thus you see how plentifull the Scripture is in exhorting and in encouraging vsus vntounto the true feare of God: Neither shall some part of such as feare God, be after this manner blessed of him, but all generally & without exception, according as the Prophet saith; not (Psa. 128.Psal. 128, 1.Ps 128:1) that one or two, but blessed (saith hee) is eueryevery one that feareth the Lord. So rich, and so exceeding large a treasury hath the Lord, that it extendeth not to some few alone, as to Noah, Abraham, Dauid, and such speciall Saints and Seruants of God, but to the eternall and vnspeakable happinesse of all Gods children, of what estate or degree soeuer they be in the World: Iewe or Gentile, bond or free, old or young, rich or poor, which hauehave liued heeretofore, remaine at this present, or shall be hereafter vntounto the end of the World. According to that of the Apostle Peter. Actes 10.Act. 10, 34, 35.Acts 10:34Acts 10:35 Of a truth, I perceiue that God is no accepter of persons, But in eueryevery Nation, he that feareth him and worketh righteousnesse, is accepted with him. And now, as after this manner, all & eueryevery of those that feare the Lord shal be blessed of him, not onelyonly with temporall, but especially with all spirituall blessinges in heauenly things; and as they shal hauehave all things (of what nature and condition soeuer they bee) succeede to their good: euen so standeth the case cleane contrariwise with the children of this world, with the wicked and vngodly, who hauehave not the true feare of God before their eyes. Whatsoeuer they possesse or enioy, it is euen accursed in the sight of God, and whatsoeuer they take in hand, it is not blessed of him. Whensoeuer they endure sicknesses, troubles, or any other afflictions or calamities, they tend not to their good, as they doe to the good of Gods Children, but are onelyonly entrances (as it were) and beginninges of greater miseries, and of far more fearfull iudgements, out of which, they shall neuer bee able to deliuer themselues. And on the contrary, when they liue in health, in pleasures, in peace, and prosperity, these are no arguments of Gods speciall louelove, but serue onelyonly as snares to holde them fast, and to fat them vp against the day of slaughter. Their destruction (as Salomon saith) shall come suddenly and who knoweth the ruine of them? Although they be aduanced to the honors and preferments of this life, hauehave liberty and power to order all thinges at their pleasure, to the benefit of some, and to the hurt of others, as they think good; yet their glory & triumph, their delights and prosperities how great and glorious a shew soeuer they carry to dazel the eies of men, shall not only be of no long continuance, but euen as nothing in comparison of their ruine and destruction, which shall be wonderfull fearefull, and continue for euer. Those things which in their owne Nature are sweete, shall bee sower vntounto them; and such thinges which in themselues are bitter, shall become vntounto them much more bitter, according as of this difference speaketh the Apostle Paul to Titus. Chapter. 1.Tit. 1:15.Titus 1:15 VntoUnto the pure are all things pure, but vntounto them that are defiled and vnbeleeuing, is nothing pure, but euen their minds and consciences are defiled. And Rom. 2.Rom. 2.7.8Rom 2:7Rom 2:8 To them, which by continuance in well doing, seeke glory, and honour, and immortality, eternall life: but to them that are contentious, and disobey the truth, and obey vnrighteousnesse, shall bee indignation and wrath, &c. Now, the due consideration of this truth, as it discouereth and serueth rightly to reprooue the miserable blindenesse, and intollerable blockishnesse, and carnall sence of this world, which maketh little or no account at all of the true fear of God, esteemeth and accounteth such alone to bee most blessed and happy, who enioy the riches, honours, and pleasures, of this life: So that if a man bee wealthy, and of countenance and estimation in the World, and passeth his daies in ease and delight, although he be neuer so void of the true feare of God, neuer so vaine and prophane in the whole course of his conuersation; yet is hee thought and iudged of the most part to be an happy and blessed man, hee is much set by, and had in great reuerence and respect: but on the contrary, if a man bee in poore or meane estate, in any trouble, affliction, or distresse, although he be neuer so plentifully replenished with the true feare of God, and with the sanctifying graces of Gods blessed Spirit, yet he is of most men, nothing at all accounted of; nay most commonly euen reiected and despised. So that there is as great cause at this day, as euer heretofore to take vp the complaint of the Prophet Habacuk. Hab. 1, 2, 4.Hab 1:2Hab 1:4Chap. 1. O Lord (saith he) how long shall I cry, and thou wilt not heare? Euen cry out vntounto thee for violence, and thou wilt not helpe? And a little after, The Law is dissolued, and iudgement doth neuer go forth, for the wicked doth compasse about the righteous, therefore wrong iudgement proceedeth. As this doctrine (I say) rightly serueth to the discouery and iust reproofe of this prophane partialitie among the Sonnes and Children of men: Vse. 1 euen so doth it offer vsus a double vse; first, very notable occasion to examine our selues, whether wee bee endued with the true feare of God or no. If knowing and considering our wants and infirmities, & how farre wee are in eueryevery respect, from that perfection which God requireth, we louelove the wholesome Instructions, Exhortations, and Admonitions of Gods word as our life, and do esteeme of such as God hath placed ouer vsus to this ende, and are zealous and faithfull in their callinges, as blessed and pretious Instruments of our saluation: And if wee hauehave an holy care and conscience to glorifie GOD accordingly in the reformation of that which is amisse: If we serue and honour God as our Father, depend vponupon his will with reuerence, & hauehave aboue al things an especiall feare, least by any means we should offend him, because of the louelove which we beare vntounto him. If we take heede to our feet when we enter into the house of God (as Salomon counselleth. Eccles. 4.Eccle. 4, 14.Eccl 4:14) and be more neere to heare, then to offer the sacrifice of fooles: comming to the holy exercises of Religion with prepared hearts, by prayer before hand vntounto God for the gracious assistance of his blessed Spirit: and if the word of God when we hauehave heard it, bee vntounto vsus a word of power, to cast downe holds, the imaginations also, 2 Cor. 10, 4, 5.2 Cor 10:42 Cor 10:5and eueryevery high thing that is exalted against the knowledge of GOD, and to bring into captiuity eueryevery thought, to the obedience of Ghrist, as speaketh the Apostle. 2. Cor. 10. a word of reformation also, & of life and saluation: If with ful purpose of hart we clean vntounto the Lord, delight in good thinges as in our life, and eschew eueryevery thing which wee know to be euill, as deadly poyson: If we be zealous and resolute in the truth, are not ashamed of Christ,Rom. 1.16.Rom 1:16 nor of his Gospel, but labour and endeuour to grow and go forward in all dutifull obedience according thereunto, as we grow and go forward in years and daies, our latter works better then our former, and we bringing forth fruit in our age.Iohn. 13, 34 Mat. 5.44.John 13:34Matt 5:44 If wee louelove one another as Christ hath loued vsus, yea, euen our Enemies, doing good to them that hate vsus, and praying for them that persecute vsus; If we reioice in good things with them that so reioyce, and especially because our consciences are certified by Gods Spirit, that our Names are written in the Booke of Life; If we bee vexed in Soule, to see and consider the vnlawfull deeds of wicked and vngodly men, and with the Prophet Dauid hauehave our eyes gush forth teares,Psa. 119.53.136.158.Ps 119:53Ps 119:136Ps 119:158 because men make no conscience of Breaking Gods commaundements: Eph. 4.26.Eph 4:26If we bee angry and sinne not, not suffering the Sunne to goe downe vponupon our wrath, louelove such as preach and professe the feare of God, because they doe so. If we be carefull to keepe and preserue our members from being the Instruments of sinne,Rom. 6.13Rom 6:13 and to make them the Instruments of holinesse and righteousnesse: These and such like, are infallible Arguments and Demonstrations of the true feare of God in vsus; and then according to Gods promise, may we boldly expect a blessing vponupon our Soules and bodies, vppon our Wiues, Children, and posteritie, that we shall hauehave in this life all necessary Testimonies of Gods speciall louelove, and in due and conuenient time be exalted to eternall life. Whereas on the contrary, if we feele not these effects in any comfortable measure: how can we possibly hauehave this assurance? After this manner, if we examine our selues and the State and condition of the time wherein wee liue; shall wee say that such hauehave the true feare of God, that are puffed vp with such high and proud conceits of themselues, as that they thinke great scorne to be instructed, admonished, and put in minde? That account such Ministers their deadly Enemies, that will not flatter them in their corrupt humours, but deale plainely and directly for their amendment? And are so farre from being amended, as that they wickedly take occasion hereby to harden themselues the more, and to waxe worse and worse? Shall we say that such men hauehave the true feare of God in them, who neuer come prepared to the hearing of Gods word by prayer before hand, for the humbling and sanctifying of their harts? Nor make any conscience to walke in obedience, according to such wholesome instructions and exhortations as are deliuered vntounto them? That are vain and horrible Swearers and Blasphemers, malicious, enuious, giuen to contention, quarelling, and debate? Such as reiect all good motions tending to true Christian peace and louelove, and will neuer be appeased?Rom. 1, 29, 30.Rom 1:29Rom 1:30 Such as are Scoffers, Railers, filthy Talkers, Whisperers, Backe-byters, &c. Shall we say, that such men as they are doe truly fear God? Surely, let others iudge as they list, it is to me an euident truth, according to the euidence of the word of God,Rom. 3.18.Rom 3:18 that there is in such no true feare of God at al. And if ther be in them no true feare of God, then is it withall as cleere and euident, that what shew or countenance soeuer such men carry, and howsoeuer it be otherwise thought and iudged of in the World, yet are they euen accursed in their Soules and bodies, in all that they possesse; yea, in all the workes, actions, and enterprises of their liues: they hauehave no true testimony of Gods speciall louelove in this life, and their portion after this life, must bee with the Deuill and his Angels, from which there shall neuer be any redemption. And now, whether this be not yet the disposition of many at this day; yea, euen of some within the compasse of our owne experience, I will not vrge it further, but refer it to eueryevery mans conscience to examine and conclude. Another Vse 2 vse arising from the former doctrin, is this, that to the end we may be blessed of God, and that not onelyonly with temporall, but especiallie with such guifts and graces as are spiritual and heauenly: that wee wholly dedicate and consecrate our selues to the true feare of GOD, and to worship and serue him according to his word all the daies of our life. All the daies of our life (I say) for it is not enough to feare and serue God, and to seeme religious for a time, but if we will be blessed of God, we must feare him, and glorifie his Name in the practise and performance of his will and Commaundements for euer. And therefore notably saith Salomon. Pro. 28.Pro. 28, 14.Prov 28:14 Blessed is the Man that feareth alway. Assuring our selues, that hauing the feare of God after this manner before our eies, and walking in obedience according hereunto: how basely soeuer we be esteemed and accounted of in the World, and howsoeuer hated, contemned, or reiected, yet shall we not faile to be blessed of God: For Blessed is eueryevery man (saith Dauid) that feareth God. Hee doth not say that a man is blessed because hee is rich, neither that hee is vnhappy or accursed, because he is either poore, or otherwise contemptible before the Sons▪ of Men: but from hence deriueth he the foundation of all true happinesse, that Men feare God. And therefore for the conclusion at this time, what great neede we hauehave to pray vntounto God, to GiueGive vsus one heart and one way, that we may feare him for euer. And to make an euerlasting couenant with vsus, that he will neuer turne away from vsus to doe vsus good, but to put his feare in our harts, that we may neuer depart from him, I need not presse it any further, eueryevery man that hath any spirituall feeling, may easily perceiue and vnderstand it: And the Lorde giuegive vsus all grace to make good vse of it, for Iesus Christs sake, Amen.

FINIS.