A GODLY FRUITFUL EXPOSITION Upon all the FIRST EPISTLE OF PETER BY That Pious and Eminent Preacher of the WORD of GOD JOHN ROGERS of Dedham in ESSEX JOHN 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me 2 PETER 1. 20 21. Knowing this first that no prophesie of the Scripture is of any private interpretation For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost LONDON Printed by JOHN FIELD and are to be sold by Peter Cole at the Sign of the Printing-Press in Cornhill near the Royal Exchange 1650. To the Reader THe Name alone of the Author of this Exposition and Commentary doth put a great price and value on it yea command thy reading and study of it It is the work of John Rogers Minister of Dedham in Essex written by his own hand Being dead he yet speaketh that is his Name is as a sweet savour poured forth and his praise amongst the Saints in all the Churches of Christ wheresoever he is spoken of this may be said of him That he was a burning and a shining light having a heart inflamed with love to Christ Truth and the Souls of men his words were as sparks of fire As his light directed his zeal so his zeal wrought with his light and made it powerful Animum non faciunt qui animum non habent Some Books are like a frosty day clear but dry and cold and leave the Reader in the same temper As in preaching so in writing also the stirring of the heart and affections should be endeavored as well as Information and such words be used and so set as may rather make a Sermon then a Tract and beget rather a love to the Matter as this Author endeavoreth then an opinion or an esteem of the VVriters abilities He was a Scribe indeed taught of God instructed and prepared for the Kingdom that is the Church of God having yea being a Treasure of things both new and old that is of all sorts of Doctrine and all ways of Application of them He was a Boanerges a Son of Thunder for the power and efficacy God gave unto his Ministry and a Barnabas a Son of Consolation too As the Thunder shaketh the Pillars of the Earth overthroweth the Rocky Mountains causeth the wilde and savage Beasts to fear and as the Lightning powerfully insinuates it self breaking the bones but not the flesh So was it the pleasure of the Lord to bring down by his Ministry the high and stout hearts of many rebellious ones and to lead them in subjection to his wil through Christ To throw down and to build up by him even as high as Heaven As the Scriptures give us the Genealogies of the Saints so many came out of Adam Abraham c. How numerous are the Children whom this Author hath had given him by God Many Families persons of all sorts and ranks in many Counties and Nations even so far as his sound went forth will and do acknowledge him to have begotten them to God and call him Blessed Reader read his VVorks and thou shalt know him work what thou readest on thy own heart that thou mayst be like unto him one of his children also which is the hearty desire of him who cannot but make this honorable mention of the Author and is May 1650. Desirous of thy good in Christ SIDRACH SIMPSON THE CONTENTS OF THIS EXPOSITION Page THe scope of this Epistle both general and particular with the several parts thereof and matter contained therein 1 CHAP. I. Verse 1 2. 1. THe sum and parts of the Preface 2 2. The several names of this Apostle and why so named ibid. 3. What names Parents are to give to their Children ibid. 4. Such as set forth Books ought to set their names thereto ibid. 5 Why some worthy men have not done thus 3 6. Wherein the Apostles differed from all other Ministers ibid. 7. A Minister must have an inward calling and an outward ibid. 8. Why our Apostle nameth his Apostleship 4 9. Repentance wipeth away our sins 5 10. Why the Jews were called strangers ibid. 11. Among them there were sundry believers ibid. 12. Gods Church here on earth is under persecution 6 13. Lawful to fly in the time of persecution 7 14. The large extent of the Church under the New Testament ibid. 15. The Apostles diligence and care in his charge ibid. 16. God hath chosen some to salvation 8 17. How we may know the election of others ibid. 18. Christians must so live as that even others may be perswaded they belong to God 9 19. Why God decreed to save some ibid. 20. The ends why we were elected 10 21. Sanctification the end of our Redemption ibid. 22. Christs obedience and sufferings the meritorious cause of our Salvation 11 23. Christs death is to be particularly apprehended by faith 12 24. A proof of the holy Trinity 13 25. Election the work thereof ibid. 26. Why Gods favor is to be sought ibid. 27. Ministers must labor that their people may be brought into Gods favor ibid. And may grow in grace 14 Verse 3. 1. THe sum and substance of the whole Epistle 14 2. Gods blessing man mans blessing man and mans blessing God 15 3. Gods mercies to be thought on and spoken of with admiration ibid. 4. We must not think or speak of God but with reverence 16 5. Why God is termed the Father of our Lord Jesus Christ ibid. 6. Gods Son why termed Jesus Christ our Lord ibid. 7. What meant here by Hope 17 8. Assurance of Salvation comes not by nature 18 9. The means whereby God works Faith ibid. 10. Why termed a lively hope 19 11. Gods free favor the cause of all our good 20 12. Man could not be saved without abundant mercy ibid. 13. The means whereby we are begotten to this hope 22 14. Benefits arising from Christs Resurrection ibid. Verse 4. 1. THe Kingdom of Heaven why termed an inheritance 23 2. The happiness of Gods people in heaven abideth for ever 24 3. Why termed undefiled ibid. 4. The Kingdom of Heaven always one and the same ibid. 5. God hath appointed to glorifie his Saints in Heaven 27 6. The prevention of a conceit of the Jews and of an Objection 28 7. Gods Children shall not miss of Heaven 29 8. To be particularly assured of Heaven a special comfort ibid. Verse 5. 1. THe prevention of another doubt 30 2. Gods Children have many Enemies to hinder their salvation 31 3. Christians cannot stand of themselves 31 4. Gods almighty power is sufficient to uphold us against all our enemies 32 5. Gods people are kept through Faith 33 6. How Faith bringeth us to Salvation ibid. 7. Christians must not look here for outward prosperity 34 8. The fulness of our happiness not to be had here 35 9. The
be dismaid and dead as it were on the nest Through this they can even in Prison with Paul and Silas sing Psalms as through this the Martyrs endured the fire Daniel and the Three Children went cheerfully to suffer This also makes a Christian lively to serve God and in every duty to praise him as David Open thou my lips saith he namely with assurance of thy love and my mouth shall shew forth thy praise So to do good to others as being fitted to teach them as well the way of Gods justice against sin as the way of his mercy to them that repent yea hereby we shall be fit to every good duty I will run the way of thy commandments when thou shalt enlarge mine heart namely by the perswasion of thy love and by thy Spirit and the hope of Salvation It s a fault in Christians that they be no more cheerful in this hope but lumpish and soon daunted in afflictions a fault I say that we are no more active and lightsom in Gods business Let every one then labor for it till this we are not alive our soul never prospers nor sees good day This even this is the beginning of life and the first step to eternal life Would any man live and be cheerful and see good days and have that which might keep him from being daunted in adversity persecution death at the day of Judgement let him by all means get this Without this mens hopes are vain their stout courage will fail them in those times when God shall frown It s Faith onely which will carry a man through all things Hereby he shall have a heart to serve God yea both do and suffer the greatest things for him and his sake According to his abundant mercy The moving cause of this benefit of our calling to Faith and hope is Gods mercy nay hit abundant mercy The cause of all the good that ever came to us or ever shall come is no other but onely free favor Why did he elect us before the world but onely of his undeserved love According to the good pleasure of his own will not for works we had done it was before the world not for any we were like to do as who do none till he work them in us So also Why redeemed he us when we were all fallen into condemnation even for his meer mercy was there any thing in us could deserve it when we were utterly unable to do any good nay when his utter enemies why also hath he called us Did we or could we do any thing before our calling to deserve it We were not onely unable to think a good thought but serving the Devil with all our power walking in our lusts after the Prince that ruleth in the children of disobedience See our case in Ezek. 16. both in respect of our Parents sinners and our selves or any thing we can do Nay to cut the throat of all conceit of any merit less or more before or alter he saith His abundant mercy So that a little mercy such as is in man or some reasonable store as in Angels would not serve the turn nor was sufficient to save us or move the Lord to call us to this hope but an abundant deal of the mercy of God which is infinite Was it a small matter that moved God to chuse thee to Salvation rather then thousands of others or was it a small mercy to give us his onely Son to save and deliver us by suffering all the wrath due to us What Not his Servant nor his Friend but his Son his only begotten Son the wisdom of the Father the Image of the invisible God the engraven form of his Person to stoop so low as to become man nay in that base estate to be despised of men to be hated spitted upon mockt shamefully Crucified and he that knew no sin to stand in the stead of most vile sinners and so to be dealt with and that for us no friends but enemies no good persons but vile and wretched ones Was a little love enough to bring this to pass Oh no but a love without measure without example never such another even that any Father gave his only begotten Son to save traitors and enemies It was wonder that the Father did not rather suffer all mankinde to perish then to give his only most blessed Son to suffer the least of these indignites And it was no small love of Iesus Christ that moved him to leave the glory of the Father and stoop to the estate of a man and all his infirmities save sin and to endure all these tortures of men and his Fathers wrath especially It was no small love that made him give us his heart-blood when he shed a few tears for Lazarus the Jews said Behold how he loved him but having shed his blood for us what may we say So also is it a small measure of mercy to call us to the hope of Salvation from our wretched estate when we went on in sin and minded no good nay all evil It must needs be a great deal of mercy to move God to think well to us when we went on madly in our sins and did fight against him so also to forgive so many and horrible offences as we had committed no marvel though David craved the multitude of Gods mercies If they were not infinite our sins could not be forgiven for our sins come as neer infinite as number can make them then to cloath such wretches with the righteousness of his Son then to forget and forgive all that is past and take us into favor and make us here heirs of all his promises and priviledges and of life eternal hereafter who will not admire it Is not this abundant mercy to work this hope in us whom he might have justly condemned and when he might also have been glorified in our condemnation as he was in Pharoahs Plagues So also to adopt us for his children men adopt that have none of their own God had a natural beloved Son men adopt their kinsmen God us nothing of his kin yea his enemies men adopt for some good quality we had no such thing to move God was it not a great deal of mercy that moved God to call Paul that ran a persecuting of him in his members to forgive Mary Magdalen Manasses c. So every one of us What were we when God called us Must not we say that it was abundant mercy that ever we were called forgiven and saved They that have had their part in this abundant mercy must be stirred up to abundant thanksgiving saying with the Psalmist What shall I render to the Lord for all his benefits towards me We must testifie our love in â—ealous obedience all the days of our life shewing forth the vertues of him that hath called us out of darkness into his marvellous
Use 2. Use 3. See B. Halls Heaven upon Earth cap. 4. and 6. Why termed a lively hope See Mat. 9. â— Psal. 4. 7 and 51. 7. 8. See Psal. 112 7. 8. Acts 16. 25. Psal. 51. 15. ibid. 13. Psal. 119. 32 Use. Gods free favor the cause of all our good Eph. 1. 4 5. Rom. 5. 10. Iam. 1. 18. Eph. 2. 2. c. Man could not be saved without abundant mercy Use 1. Ioh. 3. 16. Use 2. Ioh. 11. 35 36 See Eph. 2. â— Tit. 3. 5. Psal. â—1 1. Eph. 1. 5. 1 Ioh. 3. 1. Use 3. Psal. 116. 12. Tit. 2. 14. Col. 1. 10. 2 King 19. 31. Use 4. Mat. 5. 45. Luke 6. 36. Use. 5. Heb. 12. 17. Mat. 25. 12. The means whereby we are begotten to this hope 1 Cor. 15. 3. c. Benefits arising from Christs resurrection Rom. 4. 25. ib. 8. 33 34. 1 Cor. 15. 17. Use. The Kingdom of Heaven why termed an inheritance See Act. 20. 32 Luke 12. 32. Rom. 6. 23. Use. Psal 146. 2. Rom. 3. 20. Luke 18. 11. 1 Cor. 2. 9. The happiness of Gods people in Heaven abideth for ever Heb. 12. 28. Why termed undefiled Act. 20. 12. Apoc. 21. 27. Apoc. 21. 10. The Kingdom of Heaven always one and the same Use 1. Simile Use 2. Phil. 3. 20. Col. 3. 1. Rev. 22. 17. Rev. 7. 17. Use 3. 2 Cor. 5. 1. Act. 7. 5. Use 4. Use. 5. Mat. 6. 20. Ioh. 6. 27. Mat. 13. 45. 1 Tim. 6. 19. Use 6. God hath appointed to glorifie his Saints in heaven Col. 3. 1. Act. 1. 9. Use 1. Eph. 1. 18. Rev. 21. 11. Use 2. Use 3. Use 4. The prevention of a conceit of the Iews Mat. 20. 21. Acts 1. 6. Mat. 8. 19 20. The preventian of an Objection Mat. 25. 34. Gods children shâ—ll not miss of Heaven Use. To be particularly assured of Heaven a special comfort Gal. 2. 20. Iob 19. 25. Ioh. 20. 28. Heb. 6. 6. Use. Eccle. 9. 1. Rom. 8. 14. 2 Cor. 13. 5. 1 Ioh. 4. 13. Rom. 8. 30. The preventi of another doubt Gods children have many enemies to hinder their salvation Mat. 26. 56. 2 Tim. 4. 16. Rom. 8. 7. Gen. 6. 5. 1 Pet. 2. 11. Ioh. 17. 11. Psal. 73. 2. Use. Eph. 6. 10. Christians cannot stand of themselves Psalm 127. 1. Use 1. Use 2. Use 3. Gods almighty power is sufficient to uphold us against all our enemies See Rogers his Book of Direct Ioh. 17. 11. Use 1. Psal. 121. 4. Ioh. 10. 19. See Phil. 1. 6. Ier. 31. 3. Rom. 5. 10. Objections against this answered by Downham lib. 3. cap. 13. Phil. 4. 13. 2 Tim. 12. Object Sol. Rom. 8. 31. Rom. 8. 35. 37. Gen. 4. 14. Use 2. Gods people are kept thrâ—ugh Faith 2 Pet. 3. 4. How Faith bringeth us to Salvation Eph. 2. 8. Heb. 11. 24. Psal. 42. 5. 11. Psal. 23. 4. Pro. 18. 10. 1 Ioh. 5. 4. Eph. 6. 16. Luke 22. 32. Use 1. Use 2. Luke 17. 5. Simile Phil. 1. 6. Christians must not look here for outward prosperity Rom. 8. 17. Use. The fulness of our happiness not to be had here Act. 3. 19. Act. 2. 17 Heb. 1. â—â— Gen. 8. 22. But at the last day Col. 3. 3 4. 1 Ioh. 3. 2. Use. 1. Iam. 5. 7. Object Rev. 6. 10. Sol. Use. 2. 2 Pet. 3. 4. Simile Iam. 5. 8. 2 Pet. 2. 3. The coufutation of an error Luke 23. 43. Luke 16. 22. Use. Phil. 1. 18. We must rejoyce in the assurance of our Salvation See Psal. 4. 7. 50. 12. Mat. 9. 2. Luke 10. 20. Act 8. 8. 39. 16. 34. Use 1. Object Sol. Use 2. Phil. 4. 4. 1 Thess. 5. 16. Religion reforms mirth Moderates our lawful mirth Use. Pro. 14. 13. Eccles. 7. 6. Being assured of Heaven we must rejoyce even in our troubles Rom. 5. 3. 2 Cor. 8. 2. Mat. 5. 11. Iam. 1. 2. Reason 2 Cor 4. 17. Rom. 8. 18. Acts 5. 41. 2 Cor 6. 10. Heb. 10. 34. Use 1. Dan. 5. 6. Use 2. Use 3. Pro. 24. 10. Rev. 16. 21. Gods children must here undergo many troubles Psal. 34. 19. Acts 14. 22. 2 Tim. 3. 12 Reasons 2 Sam. 12. 18. Gen. 42 21. Psal. 32. 4 5. 119. 67. 71. Hos. 2. 6. Iob 33 17. 2 Câ—â—on 20. 37 Isa 4. 4. Heb. 12. 10. Isa. 27. 9. Iob. â— Ioh â—â— 18. 1 Cor 11. â—2 Psal 9â— 1â— 13. Heb. 12. 6. Use 1. Use 2. Use 3. Use 4. Use 5. Object Sol. 2 Chro. 32. 31 Afflictions arâ— tryals Use 1. Use 2. Here on earth heaviness and rejoycing may stand together Ezra 3. 12 13. Heb. 12. 11. 2 Cor. 6. 10. Iohn 16. 20. Use 1. Use 2. Use 3. Iob 13. 15. Iames 5. 11. Iob 1. 20. The godlies afflictions are short 2 Cor. 4. 17. Psal. 90. 9. Psal. 30. 5. and 125. 3. Isa 54. 7 8. Use. See Cap. 3. 17. Afflictions come by the wise disposing of Almighty God Use 1. Use 2. A quilification of their troubles Affliction tryeth whether we have Faith Iam. 1. 3. 2. Deut. 13. 3. 1 Cor. 11. 19. Mat. 4. 16. Heb. 3. 19. Use. How we may1 try our Faith Rom. 5. 1. 11. 2 Pet. 1. 6 7. Luke 7. 47. Cant. 5. 8. 1 Ioh. 3. 14. Ioh. 14. 22. Psal. 103. 1. 1 Thes 5. 14. 2 Cor. 5. 6. Ier. 31. 18 19 Rom. 5. 8. Affliction â—â—â—eth whether our Faith be more or lesse then we take it Use. Affliction â—â—â—veth to purifie and encrease Faith Simile Simile Psal. 119. 67. 71. Ier. 31. 18. Simile 2 Cor. 4. 16. 1 Thess. 5. 16. Iam. 1. 2. 12. 2 Pet. 1. 1. Faith more precious then gold Iam. 1. 17. Tit. 1. 1. Iam. 5. 3. Use 1. Iam. 2. 5. Use 2. Use 3. Use 4. Faith will be crowned at the last day Iames 1. 12. 2 Tim. 4. 8. Matth. 10. 32. Matth. 19. 28. 1 Cor. 6. 2 3. Use Rev. 21. 8. Mat. 5. 11 12. Phil. 1. 28. Rom. 8. 18. 2 Thess. 1. 7. Christ will come on the last day to Iudge the world Use 1. Use 2. Psal. 1. 5. Psal. 76. 7. Nah. 1. 6. The godly shall be publikely rewarded 1 Thess. 4. 1 10. Whereat Ministers should aym in commending their people Gal. 1. 10. Through faith we believe even things above the reach of our reason Heb. 11. 1 3. and 17. Gen. 17. 17. Rom. 4. 19 20. Heb. 11. 30. Luk. 1. 18 20. Gen. 18. 12. Ioh. 20. 25 29. Iohn 8. 56. Heb. 11. 27. Iob 19. 25. 2 Cor. 5. 1. Heb. 11. 26. Heb. 10. 34. and 11. 35. Use 1. 1 Cor. 15. 19. Use 2. Hab. 2. 4. 2 Cor. 5. 7. See D. Taylor on Acts 10. page 296. 2 Tim. 1. 12. Obj. Sol. Ioh. 20. 27. 1 Ioh. 1. 1. 1 Ioh. 4. 19. True love the fruit of faith Gal. 5. 6. 1 Ioh. 5. 1. Use 1. Use 2. Use 3. 1 Ioh. 5. 1. How to try both our faith and love Psal. 97. 10. Ioh. 14. 15. and 15. 14. and 21. 15. 1 Ioh. 5. 3. Rev.
Apostles and Teachers the Devils disciples which pen Books stuffed with Errors either under the Names of the Apostles that so they may the sooner beguile and get credit to their Lyes or else without Names lest being found out by their Names they should suffer and be brought to punishment for their Errors or their infamous Names being seen in the forefront of their Book should cause any judicious and honest Reader with indignation to cast it away The Apostle I say contrariwise having the sound and holy Oracles of God from Heaven to deliver unto them puts to his Name There are many worthy Works I confess which have no Names put to them those especially which were written in the times of Persecution whereof the Authors howsoever desirous to spread the Truth of God hated and persecuted hereby notwithstanding shunned the hands of cruel tyrants This is not for any fault in the matter but only avoiding danger in speaking of the truth This is no disgrace to them but to their times and their enemies for men need not cast themselves into peril till God call them This condemns the vile practice of the wicked which hide themselves in the dark and in corners lewdness not abiding the light We must do nothing but that we dare put our hands to it and our Names We must do as the Angel did that rolled away the stone and sate upon it when he had done as if he should have said Let me see who will control that which I have done We must do so as we may bid our Adversary write a Book against us for any gross or unlawful thing we have done and stand in Alas what a folly is this you flee mens eyes but can you flee the eyes of the Almighty And if you cannot abide mens censure how shall you be able to stand before the Judgement seat of Almighty God who is a consuming fire An Apostle of Jesus Christ The word is general and signifieth one sent but here as elswhere often it is taken specially for one and the principal sort of Ministers differing from all others in these particulars 1. They were immediately called by Christ own mouth and sent abroad Many were called by him for Disciples and out of those he chose his Twelve Apostles 2. They had a larger measure of the Spirit then others so that they could not erre in their writings 3. They had also a larger Commission Go ye saith our Savior and Teach all Nations They were to preach to all the world but this Calling is ceased This notwithstanding it hath communion with all other sorts of Ministers that they were called and sent No man saith the Apostle takes this honor to him but he that is called of God as was Aaron and so were also the Prophets There are two things required in a Minister 1. That he be lawfully called and 2. That being in he discharge his duty faithfully Touching a Ministers Calling it must be both inward and outward 1. He must have an inward Calling from God which appears 1. By an aptness and competency of Gifts to teach and edifie the Church of God 2. By a willing minde to employ the same seeking not his own advantage and ease but the glory of God This makes the Minister As when God calls a King he gives him the heart of a King So if he appoint a man to be a father of Souls he fits him for it 2. He must have an outward Calling from the Church and those that are in place to alow and disalow Ministers whose approbation they must have which is not to make them but to approve of them for their further comfort that they may more boldly go forward The Brownists call us Bishops-Ministers because they call us to this Office but they do but alow and approve whom God hath made Both must necessarily concur the one go along with the other He that wants the inward though he have the outward is not a true Minister of God yet his actions are not to be esteemed nullities and void and he that in ordinary times having the inward wants the outward goes not to work humbly as he ought Well did Peter declare himself an Apostle one sent from God a Messenger who was to deal faithfully in his Message For he publisheth not here his own Inventions Poets Fables Heathen Stories Philosophers Conceits or mens Devices and Opinions but the holy Oracles of God from Heaven So must every Minister of God speak as the words of God What is the Chaff to the Wheat either ones Opinion to establish anothers Conscience But why doth he call himself by this great Name of his Office and put this high stile before his Epistle Not for vain ostentation or for his own sake but for the peoples good even to procure with them the more authority to that which he was to write for who should dare to refuse that which comes from the Lord Jesus the eternal Son of God the Light of the world the Savior and Judge thereof Nay who should not with all high reverence submit himself thereunto So did the Prophets begin The word of the Lord Thus saith the Lord whereby they set their peoples faith on work to look to God and not to men Hence let the Ministers of God learn to procure what credit and authority to their Ministery they can signifying often that it is Gods will thereby drawing their peoples mindes upward from the instrument They must deliver such soundness of Doctrine as may be food it self not froth which accordingly they must deliver in a grave and religious maner adding thereunto as Prayer so also a godly life and all little enough considering the prophaneness of our hearts that so little regard what we hear yea hear without preparation or reverence being of us no sooner gone then forgotten But how dares he call himself an Apostle that had deserved by his most shameful threefold denial of his Master to be utterly discarded of his Office and utterly cast away for ever By the grace of God he doth this by Faith apprehending the mercy of God towards him and he doth it to publish his grace and favor who had upon his true Humiliation and Repentance not only forgiven his sin and received him to mercy but restored him to his Office again Go your way said the Angel unto the Women tell his Disciples and Peter that he goeth before you into Galilee And afterward our Savior by a threefold Commission restored him to his Office from which by his threefold Denial he had shut himself Hence note That Repentance will wipe away our sins and make them as if they had never been Joel 2. 12 13 14. Mic. 7. 18 19. 1 Joh. 1. 9. which 1. Shews Gods unspeakable mercy towards penitent Sinners 2. Is a matter of endless comfort to us which through our corruption fail and sin daily
of these things but faintly and from the teeth outward and not from the heart as others but for any to boast of great matters done for them and yet shew no whit that they be ravished with love to God neither breaking out into his praises in words nor shewing it in their lives they do certainly lye and deceive their own souls for they that have had experience of the sowre and of the sweet cannot but speak I believed therefore have I spoken saith David Impossible it is for any man to think of his Election Redemption Calling c. And not be ravished therewith It 's our duty then to stir up our selves often and from time to time by the deep meditation of Gods special Mercies which as it will shake off dulness so will it much revive us to duty And Father of our Lord Jesus Christ Mark that he cannot speak of God but with some token of reverence and title of his Thus as he is elswhere stiled The God of Hope the God of Peace the God of Patience and Consolation the King everlasting so is he here the Father of our Lord Jesus Christ. His practise must be our patren we must never think or speak of the holy and blessed name of God but with all high reverence his greatness compared with our baseness might induce us hereunto This condemneth as well the Blasphemy of Swearers as the unreverent takers of Gods Name in vain after what maner soever He is termed the Father of our Lord Jesus Christ not only nor so much in respect of his Manhood viz. that he took the lump whereof his humanity was framed which was of the substance of the Virgin and first Sanctified and freed the same from all stain or blemish of Original corruption and actually United it from the first conception thereof to the Godhead and second person and so framed the humanity of Christ of this substance and infused into him a reasonable soul but especially in respect of his Godhead by an unspeakable communicating of the whole essence of the Father to him before all worlds which mystery though we cannot fully understand we must believe and adore Here he is stiled the Father of our Lord Jesus Christ as formerly he was wont to be called and known by the name of the God of Abraham Isaac and Jacob to distinguish him from all false gods whereby he sheweth himself more cleerly to us and the way how we should get into his favor namely by his son there being no other way whereby our persons or service can please God If therefore we would obtain any thing at Gods hands we must not come barely to the Father as for forgiveness of sins mercy or any thing else but with respect of his son Jesus Christ by whom only he is and will be merciful unto us Speak we something of his three titles 1. Jesus a Savior so called by an Angel from Heaven ere he was born for that he was to save his people from their sins who is an absolute and sufficient Savior yea the only Savior neither is there was there or shall there be any other 2. Christ anointed to be our King Priest and Prophet through whom we are made Kings Priests and Prophets If so 1. Where be our sacrifices of our selves of Prayer and Praise Morning and Evening in our Families a Priest must not be without sacrifice 2. As Prophets do we teach our Families do we instruct and examine them 3. As Kings do we master our affections If we be led Captive of our frowardness worldliness and the like what Kings are we Look to it 3. Our Lord. He is our Lord every way by purchase and by conquest He bought us with his precious blood He also conquered all the Enemies that held us captive Sin Satan Death and so delivered us If any great man would by money ransom or by his sword rescue out of his Enemies hands any captive he were his Lord so is Christ our Lord either way Whence ariseth 1. Comfort to all that know themselves redeemed by him that he will never lose that which he hath so dearly bought and taken such pains with every way to come into the world to die for us then so to work as we may come to the knowledge of it by his Word and Spirit Whereby Faith and Sanctification are wrought in us 2. Instruction it s our duty to submit our selves to him as our Liege-lord to be his loyal people we must kiss the son take up his yoke He hath paid full dearly for our service and love his we are being now no more our own There are too too many that yet do not so cleave to this Lord and his Word but that they suffer other things other Lords to carry them away Many could be content to have Christ their Savior but they will not have him their Lord and King to rule in them and over them Let us break their bands asunder say they and cast away their cords from us And again Who is Lord over us Let such to their terror consider that fearful sentence passed against them But those mine Enemies that would not that I should reign over them bring hither and slay them before me They are counted Gods Enemies and adjudged to be slain before his face Yea he will break them with a red of iron and dash them in pieces like a potters vessel Others will let him be their Lord as far as they please and in what they list as if they would appoint their work themselves as some coy servants which the Lord will not indure Well let us bring our hearts to yield unto him as our Lord else we shall never have Salvation by him There 's no refreshing by him unless we take up his yoke both must go together they that will not willingly stoop to him he will be their Lord and King in despight of them and that to their confusion Now for the afflicted conscience that travels for mercy and pardon and desires after Christ more then all the world dost thou as earnestly desire him to be thy Lord and King and art thou willing to take up his yoke and that he shall rule and reign in thee and none else and that in all things be of good comfort thou art one of those whom Christ will save Which according to his abundant mercy c. Now we are to observe 1. The benefit bestowed for which he blessed God namely For begetting us again unto a lively hope 2. The moving cause His mercy nay abundant mercy 3. The means whereby The Resurrection of Jesus Christ from the dead of which as they lie in order Hath begotten us again unto a lively hope This is the benefit God hath begot them again to the hope of Salvation for so he means for by hope is not
bestowed upon us namely Redemption procured by no less price then the precious blood of Christ Were we redeemed at such a rate and by such a great and unspeakable price Then we must pass the time of our sojourning here in fear Here consider 1. The benefit Redemption 2. From what Their vain conversation which is set out by the Original of it The tradition of their fathers 3. The price whereby purchased which is set down first Negatively where 's shewed what it is not no worldly thing such as silver and gold described by the nature and quality Corruptible things then Affirmatively where 's shewed what it is namely Blood precious blood The precious blood of Christ as of a Lamb without blemish and without spot Forasmuch as ye know Here note That A man may know himself to be a redeemed one he may know that there 's no condemnation to him and that he is translated from Death to Life He may know that he serves not sin as he was wont but his heart is to serve the Lord and that he walk not after the Flesh but after the Spirit And doth a man know himself redeemed he must pass his time in the fear of God and therefore in vain do such boast that they are redeemed that live yet in their sins That ye were redeemed Here note 1. That as Mercy presupposeth Misery so Redemption Bondage and Slavery neither is the bondage wherein we stand such as of Pharaoh or the Turks but Ten thousand times worse even of Sin and of the Devil God indeed made us free in Adam Sin nor Satan had nothing to do with us but we all sinning in Adam became subject not onely to the Wrath and Curse of God the first and second death and the forerunners of both but to sin also and so by nature we can do nothing but sin we drink sin as a thirsty man doth water It s as natural to us as for the fire to burn So fast is our will bound to the will of the Devil that for our lives we cannot think a good thought Now as all bondage is abhort'd of the nature of man so the baser person one is in bondage too the more odious it is to them that see it and the more tedious to themselves that bear it Now none so base in the world as sin and the Devil the woful enemies of God and our souls This should humble us all being in this woful case and so would it do if we could be brought to believe it But as the Jews we think we were never in bondage to any and finding our bodies at liberty conceive so of our souls whereas both be in a spiritual bondage unto evil Nay such is our woful bondage as we cannot believe we are in it nor can desire to come out of it but naturally we love and desire it thereupon are enemies to the means of our freedom most think that if they may have their lusts satisfied and fetch their flings in all maner of evil some of pleasure some of their unconscionable dealing c. O it s a little Heaven O such Towns and Houses where they may thus have their wills are the onely places but for the Towns and Services where they may not thus lash out but are restrained and must be brought to the Word Prayer Reading Repetition Catechizing and the like O fie upon it say they Here 's a Bondage a Slavery who would be tyed thus If my year be our once I le lay a stone there c. This is a hard saying who can bear it Let us break their bands and cast their coards from us If this Preaching be suffered we shall do nothing shortly we shall not be merry we shall have our hands bound behinde us Thus counting Gods service which is perfect Freedom to be Bondage they hold their woful Slavery to be the onely Liberty and therefore are not onely willing so to continue but are against the means of their Delivery which is a great depth of bondage for let one be a slave to the Turks never so though his body be bound yet his minde is free he retains an earnest desire to be set at liberty well men must see it and feel it else they shall never be delivered and if they dye in this case they must have their wages according to the work 2. That there is a way out of this bondage for our parts we could finde none we could desire none nay God of his infinite mercy having found it out and prepared it we have no desire of it This indeed is a great and wonderful mercy He might have been glorified in our confusion and hath provided no remedy for the evil Angels as he hath for us It followeth hereupon 1. Seeing there is away of Redemption that all that know not themselves delivered must give all diligence that they may have their part in it Believe Gods Word that thou art now in Bondage but abide not in it seeing there 's a way-out will any of the Turks Slaves stay in Prison if the door be set open and liberty offered and proclaimed Christ was sent to proclaim liberty to Captives and so doth Do this the rather for the redeemeth not all most shall bear their own burthen He prayed not for the world All mine are thine saith he to his Father thine by Election mine by Redemption But is not he the propitiation for the sins of the whole world This is to be understood of all Believers of all Nations through the world in this last age since Christ. 2. That they which know themselves delivered from so great Thraldom both of Death and Damnation and of Sin also must now serve God and that under the hope of eternal Life They must study how to shew their thankfulness in all dutiful obedience all the days of their life If any were ransom'd from the Turk doth he not count himself his that hath ransom'd him so should we As we have yielded our members as instruments of unrighteousness unto sin so must we now yield them as instruments of righteousness unto God We have taken great pains for the world and vanity forgot our meat and sleep thought the time short feared ever we should come too late have pleaded for Baal O le ts now do so for goodness we have spent our substance on lewd persons to follow our lusts now let us spend it in the service of God and on Gods Children O le ts not serve the Devil and sin in any point more forwardly then God! we must glorifie God in Body and Spirit we must have neither Heart Tongue Wit Will Eye Ear but for the Lord and all to be at his command O that we would often think of our Redemption both from whence and to what This would make us gather up our feet in our Masters service more roundly
great cause of thankfulness whereas if we think we have ever been as now or that we had some goodness in us before as the Papists teach we cannot be truly and heartily thankful to God as we should Therefore the Doctrine of Rome That man is not so miserable but that he hath some good in himself c. will never humble a man as he ought to be nor make him so thankful as he should be David was put in minde that he was taken from following the Ewes with yong that thereby he might be the more thankful 3. To strengthen our faith to believe in God for afterwards and for all blessings needful to Salvation He that hath already done thus much for me will not now fail me 1. Therefore we should do well oftentimes especially when we feel our hearts lifted up with pride to enter into a deep consideration of our former estate and what we were before God shewed mercy to our souls in enlightening converting and effectually calling us for we are ready to be puffed up as though we had not received it and lift up our selves and contemn others now alas we should consider such were we and once as far from Salvation as they and so pity them 2. When we finde our selves dead or dull to duties do but consider what he hath done for us and from what a base condition he hath pulled us and into what dignity he hath advanced us and this will make us shake off all laziness 3. When our faith is weak and we begin to fear the time to come consider He that freely before the world chose us passing by most others gave his Son to dye for us his Word to tell us thereof his Spirit to assure us thereof and so Sanctifie us he will not now leave his work imperfect O but our sins be so many and we be so unworthy If thy sins could have turned away Gods favor he would have kept his mercy away at the first but seeing they could not keep God from shewing thee mercy at the first they shall never take away the favor of God from thee now that he hath vouchsafed the same they shall never take it away wholly and for ever Here the Apostle alludes as ye heard to Hosea 1. 10. God there threatned to cut them off from being his people which after fell out Whence learn that No priviledges can exempt men from Gods wrath but if they contemn his Word he will take it from them and cast them off Thus he did with the posterity of Abraham a very lamentable spectacle to see the ten Tribes carried into Assyria Captives thence by the Medes chased into many Nations and dispersed that had sometimes been the people of God and now nothing less but became no people were as the Heathens thus hath it fallen out to many Nations since our Savior Christ as to the Churches that the Apostles Paul and John wrote to and divers others This may terrifie us and hereby we may learn to stand in awe If God did not spare them will he spare us we stand upon our good behavior the sins of our Land be many not onely Bribery Oppression Whoredom Drunkenness Pride Covetousness but horrible prophanations of Sabbaths and Sacraments fearful contempt of the Word and abuse of Gods Servants and with most Religion grown to a mock and a reproach to those that be any thing forwarder therein then others If any shall say We have enjoyed the mercy of God and the Gospel a long time Not so long as the Israelites did But what then should God do for a people As when God cast off the Jews he took us Gentiles in which they thought could never have been even so can he finde him out a people among the ignorant and wilde people which are no worse then this Nation sometimes was though he should utterly cast us off In making them a people again see both the mercy power and truth of God 1. His mercy in receiving them in again Where learn That Though God should forsake some of the seed of a godly man yet he will extend mercies on others for their fathers sakes and remember the next or third Generation for the good old father or Grandfather Let Parents be godly that all their children may be so or if the Lord should frown on any of them that yet he may remember his Covenant to their Posterity Again though God be angry with men for their sins yet if they unfeignedly turn to him and humble themselves he is gracious and merciful As this should provoke Gods Servants when they have offended not to fly from him and dispair but come humbly to him remembring that though they have shaken off the nature and part of Children yet he retains still the nature of a father so this may provoke lewd Wretches to come unto God hearing he is so merciful But contrarily they abuse the same and go on in their sins 2. His power Though they were thus scattered and so unlikely ever to be gathered again yet did the Lord effect it If men say a thing or have a minde to a thing they may hap to do it but if God minde a thing he will do it neither shall any or any thing let him This may comfort us in all Gods promises of protection of his Church against the proud adversaries of the same And let such take heed how they oppose God in his Church or stand in his way lest they receive that which they shall never claw off again Though the Jews at this time be so scattered as that they be in all Nations yet God will finde a means to gather them under the knowledge and scepter of Jesus Christ. 3. His truth That was verified and came upon them which God had threatned in the time and by the ministery of Hosea and whereas there it was foretold that yet afterward they should be called home again and be made the people of God See the truth of his promises as of his threatnings for his promise to Abraham he took them in again Were not a people He saith not they were not the people of God but they were not a people What then heads of Swine not worthy the name of a people or of men but of Beasts for such are they which live without the knowledge of God and Christ nay evil Beasts as Horse and Mule without understanding Oxen and Asses may teach them wit The Sork Crane and Swallow know their times which they do not nay worse then Beasts Hence the Scripture compares them to Dogs Lyons Foxes Tygres Cockatrices c. as wicked rich men to fed beasts If a Horse have drunk his fill let him come through the clearest water that is and he stays not but numbers having already drunk too much must needs
thereupon both in body and soul shall be cast into Hell fire though the one begin with joy yet they end with wo and though the other begin heavily here yet they end with joy in Heaven and this life is nothing to that 's to come Could we discern this we would reverence the one highly and no less pity the others yea should the ones troubles here infinitely exceed the others jollities or the troubles of the godly be here greater then they are as also the jollity of the wicked we would not change with them 1. This confuteth the blinde world that esteemeth basely of Gods servants and of their state but let us never think the worse of our estate for them as a plain rich man doth not when a vain bragging fellow in brave apparel goes swaggering scornfully by him 2. This may and ought wonderfully to comfort Gods servants that hath advanced them to this high dignity passing by so many others O that we would walk worthy hereof in an holy and pure conversation 3. This may be a choak to the wicked notwithstanding all their jollity and make them weary of their condition laboring to become godly and of Gods house that so they may be truly happy What shall the end of them be that obey not the Gospel of God Here 's implyed 1. That though the afflictions of Gods people be many and great yet they are nothing in respect of the miseries which shall befal the ungodly The Lord is Judge of all the world and he will deal justly and equally even give every one according to their works If therefore he afflict his children with rods he will plague his enemies with scourges if he will not bear with sin in his own servants that are careful to please him and stand in awe and yet be overtaken then he will be dreadfully revenged of those that make a trade of sin if his children in their conversion and often afterward upon any sin committed have gripes of Conscience and suffer the terrors of God then shall the wicked have a gnawing Worm that shall never dye if those be brought as it were along by Hell these shall be left and swallowed up of Hell The Lord began with the Israelites in Captivity but ended with the Egyptians in drowning them in the Red-sea the three Children were put into the fiery Fornace not burnt but fire seized on them that put them in Daniel was put into the Lyons Den but his Enemies and Accusers were devoured Israel was carried Captive but Ashur destroyed the children are beaten with the rod thereafter it s burnt God chastens his for a few days here to their amendment but the wicked shall be cast into eternal fire In reading hearing and seeing what grievous things the Lord hath laid on his own children the wicked may see as in a glass the woful state that abides them 2. That the torments prepared for the ungodly in death and at the day of Judgement are such as cannot be expressed The Apostle knew that they should have a fearful end but utter the further end of it and lay it out to the full he could not therefore is forced to say What shall be the end It s a wonderful love of God that he hath made us his Children but yet it s not manifest what we shall be that is it cannot be exprest what happiness is prepared for us Eye hath not seen nor ear hath not heard what God hath prepared for his children So cannot any decypher the fearfulness of the wo prepared for the ungodly Such shall be separated from God and from his Saints and have their portion with the Devil and damned O the universality of their torments both in respect of their bodies and souls O the greatness of their pangs tormented with fire and brimstone O the eternity of them They shall be world without end If a man in pain should shed a tear or drop of water from his eye once in a thousand years and no more yet sooner should he make a whole Sea before this time will end 1. O what an iron scourge should this be to drive the wicked to repentance not resting till they know they be freed from this woful lake O let them never glory in their prosperity as long as they are in danger hereof If any will not break off their sins and fear they will prove costly profits and pleasures and they that will not believe and fear here shall feel them to eternal destruction hereafter 2. How should this glad the hearts of all Gods people that know themselves freed from this fearful lake and make them walk chearfully and obediently all their days to the honor of him that by his sufferings hath freed them therefrom yea should we not bear our few afflictions patiently being freed from these endles and easeles ones and not to envy at the prosperity of the wicked seeing it shall have such an end let their beginning be what it will be if this be their end God keep us from having any part therein That obey not the Gospel of God The wicked are described by their disobedience to the Gospel and these are indeed the most wicked and and have the fearfullest answer to make and the lowest or worst place in Hell they shall speed worst for their sin is greatest For what a favor of God is it not onely to give Christ to the world but then to publish him by the Gospel being the glad tidings of Salvation to all of what sort soever though never so mean never so great sinners there is mercy upon their unfained humiliation and such God sends his Ministers to beseech men to be reconciled O this is an unspeakable fâ—vor as that the contempt thereof must needs deserve a fearful damnaton That men should continue yet in their sins and have no minde â— Christ as a King and Savior is fearful If a company of Rebelsâ—ad a pardon proclaimed and sent out to so many as would come in fany would stand out and refuse the Kings grace and favor were he â—t worthy to be cut-off It shall be easier for Sodom and Gomorrah in â—e day of Judgement then for these people If they that despised theâ—aw were not unpunished how shall they be dealt withal that despâ— the Gospel The higher they are lift up the lower they shall be casdown 1. This rebuts the most part Howsoever they talk of the Gospel and comeâ—t Church and cry The temple of the Lord the temple of the Lord yet â—ey yield not obedience thereto but continue in their sins There are â—w that come to see any such need of Christ as highly to prize him aâ— most earnestly to seek him though some would have Christ the Savior and will have Jesus Christ in their mouths yet few will stoâ— to his yoke to renounce all their lusts and yield up themselves in abbedience to his
Gods Sheep husbanding Gods Heritage carefully that it may yield fruit in abundance to the owner the Lord we must not use them as we list but as we will answer for every sheep They be dear to God and he will have account of every sheep in our fold we should be thankful to God that hath trusted us with such a jewel as a part of his Heritage and therefore be faithful to him and them 2. If People be Gods Heritage and every Congregation as a particular Farm they must look they yield fruit that God may take delight therein and may say It s the fruitfullest Farm that I have within a great way I have more obedience yielded to my Word my Sabbaths better kept my Sacraments better resorted to Families better instructed and governed in that Town then in many others more love mercy zeal c. As an Husbandman that hath a rich piece of ground and which bears a great crop he will delight to be much in it looking on it walking about it looking that no damage come to it c. but if it prove barren he cares not for coming at it So where theirs a fruitful piece of ground to the Lord he wil delight in it boast of it bless it fence it and continue his favor to it and to their posterity after them they paying the rent of the Gospel and fruit which is the obedience thereof and outward mercies as he seeth best c. But in Towns where there is no fruit no obedince yielded no Prayer no regard of Sabbaths or Sacraments but on the contrary Prophaness Swearing Sabbath-breaking Contention Whoredom Drunkenness c. God will take no pleasure in such a Farm but if it hath had a good Husbandman will take him away and put it over into the hands of some hireling or base person good enough for such a place But being ensamples to the flock Now of the duty exhorted unto which is the third and last the two former are not enough to those this must be added Though it may be said Better Preach well and live naughtily then live jollily well and preach not or altogether without edification yet indeed both ought to go together Ministers must not onely teach well but also do the same be paterns unto their people go before them in practice they must not be like Statues in a high-way like Noahs builders which framed the Ark but were not saved therein or like the Scribes and Pharisees which laid heavy burthens on others which they themselves would not touch This was signified under the Law none that were to minister before the Lord were to be deformed Our Savior both taught and did Ministers must be as shining Lights they must be unrebukeable as people must joyn doing with hearing so must Ministers doing with Preaching Reasons 1. Hereby it shall appear that they mean in good earnest and require nothing of others but that whereunto they themselves are willing to yield 2. Hereby Atheists will be put to silence whose usual speech is after this maner Tush if there were any such matter to be feared as they talk of would not they live otherwise but there 's no such thing they must say something in place to scare the people and keep them in awe The common sort of ignorant and careless people profit not by preaching as long as the Preachers life is contrary to his Doctrine as who go more by seeing then by hearing If a man should speak as an Angel and not live thereafter such is their weakness they would not regard him yea in the better sort it doth greatly abate the edge of all they hear yet doth not the power of the Word and efficacy of the Sacraments depend on the lives of the Ministers but whether they be good or bad sitting in Moses Chair they are to be followed and obeyed in those things which they teach truly 3. Hereby they shall procure themselves a good degree and great liberty and boldness in their Ministery whereas otherwise it 's not possible but that their ill consciences must stop their mouthes How can they rebuke sin zealously they themselves being addicted unto those very sins which they would reprove If they do will it not be replyed Physitian heal thy self 4. Ministers have such a Calling as that whil'st others are busied about worldly things most part of their time theirs lies in the study of the Scriptures and about holy and Spiritual things whereby they may daily be further and further built up 5. It s the way to do most good when the one is seconded by the other holy Preaching with an holy life else there 's a very ill harmony when upon both good is not done people are left without excuse 6. The Devil labors to stain Ministers lives as knowing that hereby their Doctrine becometh for the most part ineffectual Therefore he labors by all means to bring in ill livers into the Ministery neither cares he what their gifts be so their lives be stained or else he labors with those that be in to pervert them one way or other by loosness riot c. or get them to be covetous c. If he cannot prevail in those then in some lesser things as in their apparel the government of their Families and the like If he cannot do thus much yet will he rather play at some small game then sit out he will then raise up false reports of godly Ministers which he knows will be listened unto and do some hurt 1. For Ministers 1. They must live among their people else how can they give them good example and so win them 2. They must look exceeding warily to their lives yea to their Wives and Childrens behavior we must watch over our own hearts bridle and beat down our corruptions avoid all appearance of evil all the least occasion of evil for a mote in us will be counted a beam and do more hurt then a beam in another yea we must not onely beware in things evil but even abridge our selves in lawful things of something we might do and that for the peoples weakness as of our lawful recreation or refreshing so that we wrong not our selves too much herein and in the matter of the maintenance seeking our own or providing something for Wife and Posterity which we might and ought to do yet we must forbear somewhat for the peoples weakness who are ready to think a man covetous if he hath any thing more then from hand to mouth or looks to save any thing as they do for theirs And yet people must here again be admonished that they stand not too much upon their Ministers life but look to his Ministery and labor to profit by it the Word of God is holy and ought to be of power with us whatsoever the life of the Minister be But alas how many Ministers be as bad as the worst in the Parish as
not tell her thereof It makes a man run into many sins into many absurdities and draws on many punishments It disgraceth all good gifts and so stains them as they become unprofitable It makes us uncapable of the grace of God as the hilly ground shuts off the rain therefore those profit not by the Word nor by the Sacraments nor can pray c. This is naturally bred in our hearts and very hardly rooted out it comes much either of abundance or of conceit and opinion of much usually or abundance If any have more Beauty Wit Strength Skill in any Calling Knowledge Gifts Wealth Authority or the like this makes the heart swell in a base or mean condition under affliction or misery to be humble at least in shew is nothing but in abundance of gifts to be humble this is a great grace and rare This is not onely in the common sort and wicked but haunteth even the Servants of God and riseth of the ashes of other sins when we have got the mastery over them and grace and ability to do good duties then pride thrusts in to make us think well of our selves as if we had done them by our own power and so even in our best duties there 's most danger of this Hence it is that the Lord leaves corruptions and infirmities in the hearts of his Children to hold them under Therefore are they so often foiled when they seek themselves most Hence many Christians of good parts are held in a poor estate lest they should wax proud yea if it prove very rank and bear a great stroke in them he lets them fall into some foul sin or some notable disgrace to cure them of pride for desperate diseases must have a desperate cure It s the Devils practice if he can no way else prevail with a man to win him to evil or to live in any sin but that he hath got good gifts and is careful in the use of them then he seeks to blow them up with pride as Enemies when they have long laid Siege to a Town and can by no means win it at last they undermine it and seek to blow it up with Gunpowder 1. Let us examine our selves concerning this sin this may be generally said and too truly that this Land is universally overspread with the same in a fearful maner How is Christ preached and how few imbrace him at least in their hearts and stoop to him How few use the gifts they have to Gods glory as acknowledging they come from him but seek themselves onely using their wealth wit skill c. as they list Universally men obey not nor will stoop to the word of God but do what they list whatsoever God saith How generally do men use unlawful shifts in their crosses what contentions stirs â—usts are between some about places what notorious pride and excess is there in apparel whereby we may justly fear the Lord hath a quarrel against us yea though we are in such a fearful state we think highly of our selves and as if our care had never been better cannot endure to be told that these are dangerous and evil times yea it s dangerous to say that these are dangerous times What measure soever we have of pride it s both dangerous and damnable If men trust to something in themselves if they stoop not to the word if they use unlawful means in their afflictions as good have Ratsbane in their bellies as this pride in their hearts If we be conceited of the good things in us take too much to our selves set too light by others think too well of our own strength lift up our selves above others be contentious censurers such as will bear no reproof proud in our speeches and apparel the least of this will provoke God against us 2. Let us labor to be purged of this deadly sickness The consideration of our matter Dust and Ashes our mortality and frailty that we may be under the clods ere the morrow our sinful state whereby we deserve that curse and all evils our readiness to fall into any evil the glory power justice goodness holiness and purity of God may disswade us from pride O take heed of pride the worm and canker of any grace and that which hinders the good our gifts might do God resisteth A warlike word is up in arms makes open war and professedly sets himself against the proud as the Angel that stood with a sword drawn to resist Balaam in the way See to this purpose Prov. 6. 17. 16. 5. 18. Psal. 119. 21. Luke 1. 52. 14. Reasons This stands in Gods light and robs him of his glory it s not Caesars friend the arch-Traytor Will God suffer himself to be spoiled of his glory by a poor creature God delights to disgrace them that think so highly of themselves and so lift up themselves above others so lest they should do too much hurt for if proud men get wealth and authority there is no hoe This also will be more taken knowledge of then if many inferior ones were cut off and will also prevail more for if God hath crossed and cut off those others will beware God resists them sometimes by taking away that they be proud of wit sending them phrensie beauty sending them deformity gay clothes sending them rags c. Sometimes he makes their pride become them ill and so they be noted and disgraced thereby Sometimes he makes their gifts unprofitable and blasteth them that they dye foils them when they seek themselves most lets them fall into some foul sin and so shames them or crosseth them by some punishment or other c. God will cast dung in their faces and besmear them he delights to disgrace such Call to minde the forementioned Examples of the evil Angels ths Builders of Babel Pharaoh Adonibezek c. and how God set himself against them 1. If we observe any to be very proud do not we envy them but rather pity them for God is their enemy and their destruction cannot be far off 2. As we would avoid destruction let us take heed of pride and labor to be purged of it more and more let us resist it and stamp it down God will not give his graces to those that will rob him of the glory of them If we strive not against this but yield hereto God will either let us fall into some foul sin and so shame our selves to cure us or at least he will thwart us with many crosses which by humility we may avoid And giveth grace to the humble The direct Reason to move us to humility Unto the humble God giveth the gifts of his Spirit temporal deliverances and favors respect among men favor with him self he dwells with such and filleth them with good things This may be shewed in all the properties thereof before mentioned 1. They that be vile and nothing in their own eyes
and be poor mourning sighing hungring c. obtain mercy with God They are fit objects thereof witness the poor Publican will be thankful and do any thing at Gods command 2. Such as acknowledge themselves unworthy of any mercy God honoreth with many as Abraham Jacob the Centurion the woman of Canaan with others 3. They that acknowledge that whatsoever grace or gift they have they have had it of God and refer it to his glory shall have more as he that had gained five Talents He is not worthy to be an Almsman that will not acknowledge the Donor 4. They that acknowledge their own insufficiency and inability to good or resist evil these will pray and God will keep them and give them the grace they want they shall be satisfied as the thirsty ground with rain David prayed to be taught and got more understanding then the Ancients to this end also they will hear read come to the Sacraments c. as knowing the need they have of help and so are holpen 5. They that humbly submit themselves to the obedience of Gods word them he will teach and they shall profit These shall save themselves from many a sin and sorrow which else with David Jonah and Peter they may bring upon themselves 6. When having sinned they humble themselves God is near them to receive them to mercy as to the Prodigal and to turn away evil as from Josiah 7. Them that humble themselves under Gods afflicting hand God graceth with deliverance as David from Saul from Absolom 8. Them that keep themselves humbly within their compass God teacheth and keepeth in their places to do good when others medling with matters above their reach run into some error or heresie and bring shame upon themselves So 9. Them that be humble towards men preferring others before themselves and being low in their own eyes God graceth with favor credit and a good report The Use followeth in the following words Verse 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time THe Apostle having shewed that Humility is an ornament to be labored for and given a Reason thereof he doth here press the same with an Exhortation teaching both us how to preach and you how to hear We must deliver sound Doctrine prove it strongly by Arguments and Reasons and then urge the practice thereof to the avoiding of evil and performing good else we do nothing People also must thus hear when they know a thing then must they yield to the obedience thereof else all is nothing We must be cast into the mold and shape of the Doctrine delivered we must follow the sample and patern of the Word we must write after our copy though haply we do it not so fairly as were requisite we must be like the eccho that answereth the same sound to the voyce though not perfectly Our lives must in some measure be answerable to the word Humble your selves therefore Humility is the way to Gods grace If in seeing our own vileness and sin we do humble our selves God will have mercy on us Shall not the grace of God allure us which is more worth then the whole world what else will But of this before Under the mighty hand of God Now follow two other Reasons to perswade to humility One from Gods power with whom we have to do the other from the preferment whereunto we shall attain in due time he will exalt us From the 1. The mighty hand of God either to lift us up being humble or cast us down being proud Note that The consideration of Gods Almightiness is a good mean to make us humble See this in Peter at the great draught of fishes Depart from me for I am a sinful man So Abraham I am but dust and ashes So Isaiah Wo is me I am undone c. Hence God gave his Law in such terrible maner and humbled his Servants whom he was to send unto his people with fearful visions so when God would somewhat take down Job he did it by shewing him his power in his creatures Gods hand indeed is mighty that made the world of nothing divided the Red sea opened the earth in sunder made the mountains to tremble and will raise us out of our graves in the last day This ought much to affect us that so we might seek to get into his favor stoop to his Word submit our selves under the cross and be humbled The want of this is the cause of pride and that we do not stoop before the Lord We think because we can make our part good one with another we can do so with God But O potsheard who art thou that strivest with thy maker What is the potsheard to the bar of iron whether it give or take the blow it breaketh into pieces the proudest Gyants have not stood before him when he hath been angry If the Lyon roar the Beasts tremble If a Gyant should take an ordinary man in hand what could he not do would he not fling him against the ground and make the earth to ring so doth God by many a proud man in a year he flings him on his back against the ground and makes all the Countrey ring of the fall O then consider this and humble thy self for thy sins past labor to get into Gods favor stoop to his Word when he speaks yield and bow under his afflicting hand lest he tear thee in pieces whiles there is none to help if his wrath burn but a little Oh Kiss the Son lest he be angry and ye perish in his wrath Little did Pharaoh Nebuchadnezzar and others think God had such a mighty hand Be wise by their harms stoop in time lest he make thee have woful experience of his Almightiness to thy confusion And he will exalt you Namely with grace here and glory hereafter This is the second Reason from which note that Humility is the way to glory This may be shewed in the forementioned properties of humility If a man confess and humble himself in the sight of sins God will exalt him with comfort so will he outwardly advance the humble and dejected Leah being despised God made her fruitful as David from the Ewes to be anointed and after he was humbled under many afflictions God exalted him to the Kingdom in his own time so were Joseph Esther Mordecai exalted so will he exalt to glory in Heaven all his that have humbly walked before him amidst their sorrows and the many afflictions of this life as Lazarus Labor we therefore for humility if we would be indeed exalted In due time Though Gods servants be not always advanced or delivered when they will yet shall they in due time God is not onely able and willing to exalt his humble servants but infinitely wise to know the fittest time He doth all things in due time If