THe purpose of the Apostle in this Epistle is to con­firme the Christians, to whom he writes,The scope of the Epistle. in the faith, and to assure them, that it was the true grace of God, they had received, and to perswade them to all possible care of sincerity of life, becomming the Gospell, and to constancy in tryalls.

The Epistle stands of three parts:The parts of the Epistle. 1. The saluta­tion, Chap. 1. ver. 1, 2. 2. The body of the Epistle, Chap. 1. ver. 3. to Chap. 5. ver. 12. 3. The Epi­logue or conclusion, Chap. 5. ver. 12. to the end.

These two verses then containe the salutation: where observe,The parts of the salutation. 1. The person saluting: 2. The persons saluted: 3. And the maner of the salu­tation it selfe. 1. The person saluting is described, 1. By his name, Peter: 2. By his office, an Apostle: 3. By the author of his calling, Iesus Christ. 2. The persons saluted are described, both by their outward estate, and by their spirituall estate. For their outward estate, not [...] both what it was, and where it was: they were strangers of di [...]persion, and that through Pontus, Asia, &c. For their spirituall estate: they are Gods Elect, and their election is amplified: 1. By the foundation of it, which is Gods fore-knowledge: 2. By the meanes of execution of it, which is the sanctification of the spirit: 3. By the end, which is two-fold: 1. Obedience of life: 2. Remission of sinnes by the sprinkling of the blo [...]d of Christ. 3. The forme or maner of the salutation is in the end of the second verse.

Peter] This Apostle was by Nation of Galile,Who Peter was. borne in the towne of Bethsaida: His fathers name was Iona, or Iohn a fi [...]herman: He was the brother of Andrew, who (as they were fishing at the sea of Galilee) of a fi­sherman was made a fisher of men Mat 4.15.: His name at his Circumcision was Si­mon, and his name of Peter was given him by his Saviour Mat. 3.16.. It signifieth a stone, a rock, perhaps it was given him for his confession, and acknowledg­ment of Christ the rocke I Cor. 10.3., upon which the Church was built: He was cal­led [Page 2] by our Saviour Cephas Iohn 1.42. which in the Chaldean tongue is of the same signification. The Si [...]i [...]ck vers [...] se [...]s the [...] of the Epistle th [...]: The epi­stle of Peter Simon Cephas. This is he, that was ever accounted a Prince a­mongst the Apostles, taught in the mysteries of the Kingdome of heaven by the voice of the Sonne of God himselfe before his death: This is he, to whom the Lord after his resurrection three times said: Simon thou sonne of Ionah, lovest thou me? feed my sheepe, feede my lambes. It is storied of him, that in one day he converted 3000. [...]ules: He cured Aeneas of the palsey: raised Dorc [...]s to life, first preached to the Gentiles being instructed by a sign from heaven, and baptized Cornelius with his houshold; He was by agree­me [...] appointed to be the Apostle of the Circumcision Gal. 2..

Apostle] Peter had a threefold call from Christ 1. To the Discipleship Mat. 4. Ioh. 1.. 2. To the Apostleships.Mark 3. 3. And then to the Apostleship Iohn 21. againe, having fallen from his former call, by his threefold deniall of Christ.

An Apostle was the highest office in the Church. The Apostle Ephes. 4. reckons the callings of the Ministery; some were extraordinary: viz: A­postles, Prophets, Evangelists: some were ordinary, viz: the Pastors and Doctors.

His mentioning of his Apostleship here shewes three things: 1. Autho­rity. 2. Modesty. 3. Consent.

1. His authority must needs be great, seeing he was the Orator, Legate, Embassadour of Iesus Christ, which should perswade these, to whom hee wrote to receive his doctrine with all reverence, and care; and not them onely, but us also, for whom it is left upon record, so as what is here forbid­den we should take heed of, and what is commanded we should receive as the words of Christ: we should take heed, we fashion not our selves after the lusts of our former ignorance, vers. 14. and not dare to live in malice, de­ceit, hypocrisie, &c. Chap. 2.1. or yeeld to the fleshly lusts that fight against our soules, Chap. 2.12, or to be offensive, or disobedient in our particular callings, Chap. [...]. & [...]. or to [...]ve [...] our selves, Chap. 3.8.9. or to live after the wills of men: or to walke in the sinnes of the Gentiles, such as are mentioned, Chap. 4.3, 4. and so of the rest.

2. His modesty appeares in this, that he seekes not principality of Pri­macie.

3. And hi [...] consent, in that he professeth hereby to bring no other do­ctrine, then that the rest of the Apostles did. For being in the same office with them, he brings the same words of Christ also.

Of Iesus Christ] Here he shewes, who put him into this office, and Apo­stleship, even he, that was prime of Pastors, head of all principality and pow­er: The uncreate and eternall wisdome of the Father: The image of the invi­sible God: The first borne of every creature: The great Messias: The pro­mised seed: The sonne of David: The Lord our righteousnesse: The sheep­h [...]rd 1 Pet. [...]. ult. and bishop of our soules.

He is called Iesus a Saviour, an Hebrew name, to intimate the interest of the Jewes, and Christ annointed, a Greek name, to intimate the interest of the Gentiles: the joyning of both together, note that he is a perfect Media­tor without respect of persons for the elect both of Jewes, and Gentiles.

It is a matter of great weight in the condition of life, we live in, to have, and to be able to shew a good warrant, and sound calling thereunto: For the knowledge of our calling from God may both incourage us, and support us: incourage us to doe the worke required, as in this case of preaching: Woe unto us, if we preach not the Gospell when we are sent of God: support us against all the troubles, that [...]ay befall us in our Callings for the doing of our duties.

[Page 3]Seven sorts of men transgresse about this matter of calling.Seven sorts of men transgresse about their Callings.

• 1. Such as runne into callings, before God send them: as many Ministers doe.
• 2. Such as live by such meanes, as God calls them from, as they doe, that live by usury, lottery, oppression, deceit, &c.
• 3. Such as doe the workes of a lawfull calling at an unlawfull time, or on the Sabbath.
• 4. Such, as abide not in their callings
  I Cor. 7.
• 5. Such, as meddle with many Callings, or Vocations, being called but to one.
• 6. Such, as live without a calling
  2 Thess. 3.
• 7. Such, as are slothfull to execute the calling God hath set them in: If Christ make P [...]ter his Apostle, or if Peter be Christs Apostle, he must goe and speak in his name.

Thus of the person saluting.

The persons saluted are first described by their outward estate:

The strangers, that dwell here and there. [...]. Advenis disper­sionis.

There are three opinions about these strangers, who they should bee:

1. Some thinke they were the provinciall Iewes, who were scattered in­to these parts, and converted to the faith of Christ by Paul and Silas, Ly [...]a and because Silvanus (which is Silas) was about to returne to visit these Chur­ches, therefore Peter writes by him: Hierome thinkes they were con­verted by Peter himselfe, who had preached unto them, when he was Bi­shop of Antiochia. In the sixt of the Acts, there are two sorts of Jewes, viz: [...] Grecians, and Hebrewes: The Grecians were such Jewes, as were scattered abroad: The Hebrewes were such, as kept their owne state, and removed not. There are two reasons alleadged, why these provinciall Jewes should be meant: 1. Because they are not simply called strangers, but strangers of the dispersion, which should note such Jewes, as were driven thither either of old, or by the persecution about Stephen, or at other times after. [...] be the Apostle of the Circumcision.

Others thinke, they were Gentiles converted to the Jewish Religion,Beda. Gl [...]ss: Heming. and so they take strangers and Proselites to be all one; and to such Peter preach­ed Acts 2. and converted many of them, and they thinke he writes to them now.

Others thinke, that this Epistle is so written to the Jewes, as it is intend­ed also for those elect Gentiles in those parts,Ares. because he saith Chap. 2.10. that these people were not in times past a people, nor under mercy, but now were the people of God, and had obtained mercy: which words doe not so fitly agree to the Jewes, and so all the Elect of God are strangers in this world, and so the word is evidently used, Chap. 2.12. and I thinke it is to be taken in this last sense.

Strangers] Man may be said to be a stranger in five respects.Man is a stran­ger in five re­spects.

1. In respect of absence from his naturall friends, and his native soile: so Abraham was a stranger in Canaan.

2. In respect of the want of Gods favour and grace, so wicked men are strangers from the covenant of promise, from the Common-wealth of Israel, and from the life of God Ephes. [...].12. & 4.17..

3. In respect of the contempt of the world: so Gods children, when they begin to feare God, the world accounts them as strangers, and avoids them. so David was a stranger to his brethren and kindred Psal. 69.8..

4. Some make themselves strangers by a wilfull rety [...]ing, and discontent­ment for crosses that befall them 1 Pet. 4.12..

[Page 4]5. In respect of absence from the heavenly Canaan, and the troublesome condition in this world, and so all Gods elect are strangers.

Gods elect then are strangers in this world: this point is abundantly confirmed in these places:Doctrine. Gen. 47.9. 1 Chron. 28.15. Psal. 39.13. Heb. 11. 12, 13. & 13.14, 15.

And it may teach us many excellent things for the ordering of our cariage both in our selves,Vses. and toward others.

There are 12 things, which may bee gathered out of this metapho [...]icall tearme,14 Things wherein wee should be like strangers. to teach us (with much life) by the comparisons may be taken from thence: Or there be 14 things, wherein we should be like to strangers.

1. A stranger is unacquainted, and hath little to doe, but with his jour­ney: so while we are in this world, we should thinke chiefly on our jour­ney, and keep our selves estranged from the world, dissolving our sinfull acquaintance, and keeping our hearts from the cares of life.

2. A stranger useth to be much affected with lesser courtesies in a strange place, Ruth 2.10. so should we be thankfull to God for any kindnesse in this world: it is enough it shall goe well with us in heaven, we should say with David, who am I, and what is my people, that we should, &c. for all things come of thee? Now therefore our God we thanke thee, and praise thy glorious name: for we are strangers before thee, and sojourners, as were all our fathers: our dayes on earth are as a shadow, and there is no abiding. 1 Chron. 29.14, 15.

3. A stranger is wont to be glad of any good company, that will go with him, though it were but a part of the way: How should wee then with all joy, and dearenesse entertaine Gods servants into our inward and perpetuall society? These are they will goe with us to heaven.

4. A stranger will be carefull to inquire his way, feares to misse it, seekes best directions, and that every day, yea and at every turning: It will not serve his turne once, or twice, or seldome in his iourney to take generall di­rections: yea he is glad to aske of any body, even children, when he is out of his way, or doth but feare it, or is in danger of it: And shall not this teach us to [...] should we goe to God to seeke a way of him? yea going and weeping we should go, and aske the way with our faces thitherward, Ier. 51.4. Ezra 8.22. How should we be glad of guides, and make our selves also equall to them of the lower sort, that by conference, and all good helpes from Ministers, and god­ly people we might receive daily directions? It is a horrible plague to have a heart, that is not willing and forward to aske questions about the way to be saved, and intolerable pride not to make use of any that can give us coun­sell. O the incredible stupidity of our spirits! we that cannot travaile in a road-way, that perhaps we have gone before, without every houres questi­ons, yet thinke our selves wise enough to finde the way to heaven with lit­tle, or no directions.

5. A stranger lookes not for great things for himselfe, he doth not seeke honors, and offices, and possessions in the City he travels through: his care is onely for necessaries for his iourney. And are not wee strangers on earth, and is it now a time for us to take up our dwellings here, and to seeke great things for our selves in this world? Ier. 46, 5. a stranger never pleads any priviledge in the place he comes to: and this was the ancien [...] minde of the godly Patriarks, they quitted all claimes, and confessed plainly, they were but pilgri [...]s, and embraced the promises as their portion, and so set up their rest in their hopes, Heb. 11.3.

6. A stranger can endure wrongs: Hee staies not his iourney to turne a­gaine to every d [...]gge, that ba [...]kes at him, nor to seeke revenge for every in­dignity: He lets not his iourney for every showre of raine, and should it [Page 5] not be thus with us? Why doe we feare reproach? what stand we still at every slander? why busie we our heads for projects of revenge? or our hearts with indignation at every currish caitife, or dogged Doeg, that will falsely accuse our good conversation in Christ? When will we come to our journies end, if we every day trouble our selves with the indignities we re­ceive in this strange world? let the curres barke, ride thou on, and minde thy way. What if thy crosses fall like raine? ride on, it is but a showre, it will be over.

7. A stranger or traveller, so thinkes of his travai [...]e in the day, that hee looks for rest at night, and so takes his rest at night, as he resolves to travaile againe in the morning: so should we be minded: In prosperity to provide for adversity, and in adversity to hope for prosperity againe, as assured, that man abideth in no certaine stay here.

8. A stranger never measures his owne worth, by what he findes in the way, but by what he shall possesse when hee comes home:2 Cor. 5, 6, 7. so should a Christian doe, he should live by faith, and not by sight: It matters not, what the world thinkes of him, his greatnesse is in the kingdome of heaven.

9. A stranger will be glad to send home upon any opportunity, and to get any friend to provide for him against hee come: should not wee then bee glad of any opportunities to send home to heaven by our prayers, and to be­seech Christ (our friend, Iohn 15.15.) to provide our place for us, who is ready with all willingnesse to doe all our businesse in heaven for us?

10. A stranger is unskilfull in the language of the severall people, where he comes, onely cunning in his owne language: So it should be with us, though we find in one place the ambitious man telling of his honors, offices, livings; and in another place the covetous man telling of his barnes, wares, bargaines; and in another place the voluptuous man telling of his dogges, sports, whoores; and in another place the wrathfull man, telling of his ad­versary, wrongs, revenge, &c. yet we should keepe us to the language of Canaan, and speake as becomes the oracles of God, and the gifts God hath made us stewards of.

11. A stranger is cautelous and wary, he lookes to his words, and beha­viour: So should a Christian be circumspect, and get the wisdome of a serpent with the innocency of a dove, he should not be curious nor inquisi­tive, but studie to be quiet, and meddle with his owne businesse. Phil. 2.14, 15.

12. A stranger strives to ride on merrily, and to weare out the tedious­nesse of the way with singing sweet songs to himselfe: So should we: our songs should be of the statutes of God in the house of our pilgrimage. Psalme 119.34.

13. A stranger, if by ignorance or passion he have brought restraint, or bonds upon himselfe, he will use all possible intreaties, and meanes to get himselfe loose againe, that he may goe on in his journey homewards: so should we, if by sinne we have brought restraint upon our selves, we should never be quiet, but powre out our teares and prayers unto God, and urge him to bee good unto us even for this reason, as David doth. Psal. 39.12, 13.

14. A stranger specially hath his minde still running upon his home, his thoughts, desires, longings, wishes, and all for his journies end: So should it be with a Christian, his conversation should be in heaven, and our affections continually running after God, and heavenly things, Phil. 3.20. Heb. 11.12, 13, 14, &c. & 13.14, 15.

This also should teach us, seeing Gods children are strangers in this world, to use Gods pilgrims with all honor and kindnesse: let them be as princes of God amongst us, though they be now farre from home, yet they are noble [Page 6] persons, they are Gods heires, learne of the very Hittites, Gen. 23.4, 6.

This doctrine may also serve for great reproofe not onely to wicked men, who like cursed Edomites, Hab. 12. abuse Gods Israel in their jour­ney: but also for many, that are in Israel, yea of Israel, for their worldlinesse and continuall plodding cares about the things of this life, miserably forget­ting, that they are but strangers, and this world is but an Inne: Psal. 39.5, 6. Eccles. 7.1, 2.

Lastly, we should gather consolations to comfort us in our travaile to heaven; certainly the Lord hath a great care of his pilgrims, he keepeth the strangers, Psal. 146.9. If God command men to use strangers well, and not to wrong them, Exod. 22.21. or vexe them, Levit. 19▪ 33. but love them, Deut. 10.19. how much more will God himselfe have mercy on his banished, and pitty his weary servants in their travaile. What though the way be long, and labour great, and dangerous: yet thinke of two things: 1. That Christ will be the guide of the way, and never leave thee, nor for­sake thee: 2. How great thy happinesse shall bee, when thou art come home to that heavenly Canaan, that glorious new Hierusalem, the City of the great King, when God shall wipe away all teares from thine eyes, and give thee a thousand fold for all thy travaile.

Dispersed here and there] If we understand this of the Iewes: It shews the malice of wicked men: if they may have their wills, they will never be quiet, till they drive the godly from them.

If we understand it of the Elect in generall, it teacheth us:

1. That Gods children may be driven from their native dwelling, God doth not alwayes build them a house in their owne land.

2. That the Church of God is not tyed to any one place, neither to Rome not to Hierusalem.

3. That the godly are thin set: It is rare to finde true godly men, they dwell here and there.

4. That the Church hath not alwayes an externall glory to commend it: It consists sometimes of a few scattered persons, that live stragling here and there.

5. That there may be a great inward beauty under a despised condition: These dispersed ones are glorious creatures, sanctified in their spirits under the abundant mercies of God, that have lively hope through the sprinkling of the blood of Iesus, such as shall have an immortall inheritance.

6. That there may [...]e excellent order in appearing confusion: One might thinke the husbandmen spoiled their corne, when they scatter it a­broad on the ground: and yet we know, it is better so, then when it is in the barne all on a heape: so is it with the godly.

Quest. If any aske, what good can come of this dispersion of the godly?

Answ. I answer▪ First by this meanes they carry the light of the truth all abroad the world:The good that comes by the dispersion of the godly. 2. By this meanes they preserve the whole earth. For they are the worlds guard: they beare up heaven as it were: were it not for these the world would be destroyed: and by their dispersion they binde Gods hands, as it were, from the places, wherein they are, and keep off his fierce judgements; and besides it is good for the godly themselves to bee a­sunder t [...]us: It quickens them to prayer: It makes them love and long one for another more: It prepares them for heaven: It traines them up in spirituall soldiery, when they see they must fight alone: All the riches of a Christian is his armour, and he hath nothing but what he gets by wrastling and fighting.

Pont [...], Galatia, Bithy [...]ia.]

For the Geography of these places: some thinke they all belong to Pontus: [Page 7] Hence some of the Fathers cite this Epistle by this title: Epistola Petri ad Ponticos Tertull: Cyp [...]: Cassiod.. Some say, they were called by one name of A [...]tiochia Beza. Heming:: Others say, they are all in Asia minor: It is certaine, they are all in Greece Beda. Gloss:.

Two things may be observed from hence.

1. That Christians, though scattered here and there, yet they have one God, one faith, one Lord Iesus Christ: the doctrine we see is common to them all.

2. That unthankfulnesse and contempt of the Gospell, and sinfull living may ruinate famous Churches. Where are the Churches, that then were in those places? Oh how hath the Turkish fury swallowed up almost all a­mongst them? If we continue in sinne, may not our sunne set, as well as theirs?

Hitherto of their outward estate. Their spirituall estate in generall is comprehended in their election.

Elect]

There is a fourefold election.

1. There is a generall election of a Nation, or City,A fourefold Election. singled out to the be­nefit of Gods generall covenant: and so Israel was Elect Deut. 4.37..

2. There is an Election to salvation, which is the eternall predestination of God appointing certaine men to be vessels of mercy, and to enjoy the glory of heaven Ephes. 1.4, 5..

3. There is an Election to sanctification, which is performed in time by the power of the Gospell, separating the fore-ordained from the masse of forlorne men unto holinesse of life Iohn 15.19.: This is nothing else, but effectuall vocation.

4. There is an El [...]ction to the administration of some office, as to the Apo­stleship Iohn 6.70..

Election imports a singling of a man from some thing, that is vil [...] and mi­serable; and so the godly are elect from the masse of condemned men in A­dam, and from under the power of Sathan, and the kingdome of darknesse:From what they are elected from the first death: from the company of evill men: from the tyranny of sinnes of all [...]o [...]s▪ from [...] [...]igo [...] an [...] [...] o [...] [...]he law, and eternall [...]ondem­nation.

These Elect men are not to be knowne by their numbers Deut. 7.7., wit, wealth,How they may be knowne. nobility 1 Cor. 1.27. Iames 2.5., beauty, personage 1 Sam. 16.7., nor by their presence, paines, or priority in Gods vineyard Mat. 20.16.: but they are to be knowne both by their birth, and by their life: By their birth, and so they may be knowne, for they are borne of God, borne by promise, borne againe: they are then called and converted of God, Rom. 8.30. By their life, they may be knowne, for they depart from iniquity, and call upon the name of the Lord. 2 Tim. 2.19. they are fruitfull in well-doing, and their fruits remaine. Iohn 15.16. they are holy and unre­b [...]keable. Ephes. 1.4. they beare the image of the Son of God both in holi­nesse and sufferings: for holinesse, Rom. 8.29. They abound in faith, ver­tue, godlinesse, knowledge, temperance, patience, brotherly love, and kindnesse, 2 Pet. 1.5.6.10.

These Elect men have admirable felicities, and priviledges aboue all the men in the world: For,

1. They have most deare acceptation with God, in his beloved, Eph. 1.5.8 Priviledges of Gods cho­sen. they are his delight, Psal. 132.13. his chiefe treasure, Psal. 135.4. his pe [...]u­liar people, Deut. 7.6. & 26.18.

2. They are adopted to bee the children, and heires of God in Christ, Ephes. 1.4.

3. They have the pleasures of Gods house, Psal. 65.4, 5.

4. In adversity they are sure of countenance, Esa. 41.8, 9. Protection, v. 10. [Page 8] the avenging of their wrongs, Esay 41.11, 12. Luke 18.8. deliverance and victory, Zach. 1.17.20.21.

5. The non-suting of all actions, and accusations in heaven against them, Rom. 8.35.

6. They are made the friends of God, and from thence have audience in all suites, and communication of the secrets of God, Iohn 15.15, 16. Deut. 4.7.37.

7. They are assured of preservation to the end, Mat. 24.

8. They shall obtaine glory in Iesus Christ, being chosen to salvation, [...] Thess. 2.13, 14, 15.

VsesHence we may informe our selves: 1. That there is a choice: God did not drive in whole Nations, Cities, Townes, &c. but a certaine number of them. 2. That the doctrine of Election may be taught: It is true, that it is in some respects strong meate, and hath in some things an Abyssus.

It should also inflame in every one of us, both praises, and prayers to God, that he would above all things remember us with the favour of his people, and comfort us with the joy of his chosen, Psal. 106;3, 4, 5 and above all care, to care to make our calling and election sure, 2 Pet. 1.10. What shall it profit a man to be sure of his house, money, lands, &c. and not to be sure of the salvation of his soul? Know yee not that Christ Iesus is in you, except you be reprobates? 2 Cor. 13.5.

Such as finde by the signes, their Election, should abound in all possible thankfulnesse to God, 2 Thess. 2. 13. &c.

Further, hath God cho [...]en us, and shall we not live like Gods Elect? It should teach us to endeavour to shew by our workes, that we are chosen of God, separating our selves from the wicked, and holding forth the light of the truth in all unrebukablenesse of holy conversation, not being discouraged with ill entertainment in the world, Deut. 10.12. to 18. & 14.1. & 26.26. &c. Ephes. 1.5. & 2.10. Iohn 15.18, 19, 20. &c.

Finally, we should hence learne not to be ashamed of Gods Elect, but choose unto us, whom God hath chosen to him: choose them, I say, both to honor them, and to sort with them, and to countenance them, and de­fend them. Ministers should acknow [...]edge there in their teaching, and great men in conversing.

This also may be a doctrine of singular terror to wicked men, that will not be gathered and called by the meanes of salvation, Esay 66.4, 5. If it be such a felicity to be chosen of God, what misery is it then to be rejected of God for ever? If such a vexation to be disgraced and scorned of great men, what is it then to be rejected of the great God? and this is the more wofull, if the fore-runner of the full declaration of it be upon men, I meane a spirit of slumber, Rom. 11.7.10.

And thus of Election.

This Election is first amplified by the ground of it, which is the fore-know­ledge of God.

According to fore-knowledge]

Distinctions a­bout praesci­ence. Praescience or fore-knowledge in God is considered more largely▪ or more strictly: more largely, and so it notes the whole act of praeordination: so in the 20. verse of this chapter, it is rendred ordained: more strictly and pro­perly, for the knowledge of God, praeceding in order the appointment to the end, and thus it is taken two wayes: For there is a praescience, they call in schooles absolute, by which God from eternity doth know all things sim­ply and absolutely:Praesci [...]tia 1. abso [...]u [...]. 1. specialis & approbationis. so the word is used, 2 Pet. 3.17. There is also a praesci­ence, they call speciall, by which God not onely knoweth the Elect, as hee knoweth other things, but acknowledgeth them for his, and loves them above all others, and this is called the knowledge of approbation. Rom. 8.27. & 11.2.

[Page 9]In the first sense there is difference betweene Fore-knowledge, Providence, and Predestination: Praescience reacheth to all things, to bee done either by God, or any other, and so to sinnes: Providence reacheth to all, that God would doe: Predestination onely to the counsell of God about reasonable creatures.

Quest. If any aske after what maner God viewes things, or lookes upon them, or knowes them?

Answ. I answer; that we are not able to expresse the maner of divine knowledge,How God knowes things unlesse it bee by way of negation, that is, by denying to God those wayes of knowledge, which are in the creatures, and note imperfecti­on: For God doth not know things

1. By sense, as by hearing, seeing, tasting, &c. For these things are in God only by an Anthropopathy, or Metaphore.

2. By opinion or conjecture: For that knowledge is neither certaine, nor evident, and therefore cannot be in God.

3. By faith: For God knowes nothing by relation, or report of others. Besides, though faith bee a certaine knowledge, yet it is not evident. Heb. 11.1.

4. By Art: For God doth not know things by defining, dividing, com­pounding, or reasoning.

5. Successively: For God knowes all things in one view, and not one af­ter another.

6. Nor lastly by Images, but by his essence, by a way more excellent a­bove all Men or Angels, by a knowledge most true, certaine, evident, and perfect.

In this fore-knowledge of God is as in a booke recorded the persons, birth, qualities, and deaths of every man, Psal. 139.16. and the deeds of all men, according to which they must be judged.

The speciall fore-knowledge of God lookes upon the Elect onely, and is joyned with an infinite [...] and delight in them, Rom. 8.27. & 11.2. 2 Tim. 2.19. Exod. [...]. ult. This is called the [...] of life, and the writing of the house of Israel, Esay 4.4. Revel. 20.12. Phil. 4.3. Dan. 12.1. Ezek. 13.9.

The Uses follow.

1. For information: We have here a sea of contemplation, that the heart of man can never be able to conceive of.Vses. How great cause had the A­postle to cry out as he did, O the depths of the wisdome of God! so David Psal. 114.24. Rom. 11.29. Secondly, this may shew us, that men cannot possibly be just before God, seeing the knowledge of God is so excellent and infinite, Iob. 9.2, 3.

2. The doctrine of this infinite and eternall knowledge, or fore-know­ledge of God, is used in divers scriptures for singular consolation in divers distresses: as

1. Against the malicious practises of evill men,How the fore-knowledge of God may com­fort us in di­vers distresses. that set themselves a­gainst the godly. They shall not prevaile, though they thinke the Lord doth not see: yet they shall one day know, that he that made the eye doth see, and he that gave man understanding will correct: and for the godly in the meane time this may comfort them, that all the haires of their head are numbred: Psal. 94.1. to 12. Mat. 24.

2. Against the errors, and spirituall frauds, and deceits of men: The de­ceiver and the deceived are with the Lord, Job 12.13, 16. and therefore it is not possible, that the Elect should be finally deceived. Mat. 24.

3. Against our owne cares, and doubtfulnesse under the afflictions, and troubles of this life: Doth our heavenly father know what we stand in need of? [Page 10] Mat. 6.33. doth not knowledge also extend to the number, times, places, and measure of our crosses? and not our persons onely, but our banishment, teares, &c. are in his booke. Psal. 56.9.

4. Against our unbeleefe and distrust of Gods love, and favourable accep­tance of us; His eye hath beene ever, is, and will be upon the righteous: Psal. 34.16.

5. Against the feare of falling away: Is not the foundation of God sure? Hath it not this seale, he knoweth who are his? 2 Tim. 2.19.

6. Against the spirituall distresses, and diseases of our soules: Hee hath experience and skill to heale the broken hearted, and this is a great addition to our comfort, he knowes our desires in all the afflictions of our spirits, Psal. 147.5.

7. Against the troubles of our private Calling: Thus God comforted, and incouraged Jeremy: Before I formed thee in the belly, I knew thee; and before thou camest out of the wombe, I ordained thee a Prophet to the Nations, &c. Ier. 1.5, 6, 7.

8. Against the weaknesse of our faith in things promised, and are not yet performed: In respect of this fore-knowledge, he calls things, that yet are not, as if they were. Rom. 4.17.

9. Against the doubt of audience, and successe in prayer: and the Lord said unto Moses, I will doe this thing also, that thou hast spoken. For thou hast found grace in my sight, and I know thee by name: Exod. 33.17.

10. Against the feare of Gods wrath, and forsaking of man, when he en­ters into judgement: The Lord will not cast off the people, whom hee knew be­fore. Psal. 94.12. to 17. Rom. 1 [...].2. & 8.29.

11. Against the contempt of the world, and the censures of the wicked, and all their flanders and indignities: The Lord knowes us, and our desires, and indeavours, God knowes our hearts, and our innocency, whatsoever the world say or thinke of us: It matters not what the prisoner saith, if the Iudge acquite us: If God know us, it is no matter, whether the world doe, or no.

12. Lastly, How can it be but well with the righteous, whom not only a God loves, but with such a lasting and preventing love, when he cares for them, and takes order so long before.

3. Thirdly, the doctrine of Gods fore-knowledge may teach us:

1. To feare God, and forsake sinne, and not to dally with disobedience, seeing all is naked and manifest before him, with whom we have to deale, Heb. 4, 13. and we may be the surer of it, seeing his very word can tell us of our thoughts, and the secret intent of our hearts, ver. 12.

2. To trust upon God, and rely upon him in all estates, seeing there is no­thing but he knowes it, and hath considered of it long since.

3. It should inflame us to piety, seeing no good can be done, but he will know it, though it be done never so secretly: It should make even holy thoughts precious, and deare to us, and it should make us abhorre hypocrisie, seeing it is so vaine, and God seet so evidently through us, at all times, and in all actions. Psal. 139.17. 1 Thess. 5.8, 9.

4. It should quicken us to the meditation and care of our assurance of our eternall salvation: God hath delighted himselfe to foresee it from eternity, and shall not we fore-know, and fore-meditate of our owne glory?

5. Paul useth this as a reason, why we should help and incourage Christi­ans, and doe all the good we can for them. For their names are in the book [...] of life. Phil. 4.3. &c.

6. When we are to choose men for any Calling, wee should learne of God to know before, and those we see to be wicked, we should never Elect: [Page 11] custome, riches, friends, intreaty, kindred, &c. should never prevaile with us.

7. It shewes us how we should love one another, wee should imitate God, no time should weare out our affection, God is not sadded with love, though hee set his affections upon us before the beginning of the world was.

4. This doctrine of Gods eternall knowledge is terrible for wicked men, and that in foure respects:

1. Against the conceit of their owne parts, and praises, Iob. 11.11. If God should set in order before thee, what he knowes by thee, thou wouldst appeare more ugly then any Leper.

2. Against their perswasion of secrecy in their sinnes, as these places tell them: Psal. 90.8. & 139.1.11. to 16. Ier. 17.9, 10, 11. yea this doctrine tells them, that God hath had time enough to know them, he hath observed them from eternity.

3. Against their perswasion of impunity, they thinke, they shall escape punishment for their sins, but they are deceived. as is at large shewed. Psal. 94.1. to 11. & 139.8, 9. Revel. 2.23.

4. Lastly, woe to the man, whom the Lord doth not acknowledge by his word, spirit, and children in this world: This imports, that he shall not be known in the day of Christ: oh how wofull will that sentence be, when he shall say, away from me ye workers of iniquity, I know you not: Mat. 7.27.

Hitherto of the foundation: The founder followes, who is described, by what he is himselfe, viz. God: and what he is to us, viz: a Father.

Of God]

To be elect and knowne before others is a great benefit: but to be chosen of that dreadfull and immortall being, and that when nothing was, must needs adde to this prerogative. If God choose them, it matters not, who refuse them: If God know them, it matters not who is ignorant of them: If God honor them, it matters not who disgrace them.

He that fo [...]nded our election in his owne eternall praesc [...]e [...]e, is [...]ee, that founded this earth, and spread over it this great heaven: Iehovah Elo [...]im is his name; and spirituall, incomprehensible, immortall, infinite, almighty is his nature: The immense fountaine of all love, mercy, holinesse, justnesse, goodnesse, wisdome, and bounty: It is he that before guided the wayes of eternity, as he now doth of times.

What God hath done in time, is done, that we might know, and praise him: but what he did before time, is without our measure, and as it com­meth neerer to Gods nature; so it goeth farther from our apprehension; at least, till we be glorified in heaven.

But this is a sea, over which no ship hath failed: a Mine, in which no spade hath delved: an Abyssus, into which no buck [...]t hath [...]unke. our sight is too tender to behold this sunne; our understanding too finite to compre­hend this glorious and infinite being, and therefore I passe from what hee is in himselfe, to consider, what he is to us.

The Father]

God is Father to Christ, to Angels, to Men: To Christ he is Father by nature, as he is God, and by personall union as he is man: To Angels hee is father by creation, and to faithfull men by adoption: As hee is father to Christ, I consider of it ver. 3. here onely, as he is father to the faithfull.

God hath an everlasting fatherly care and compassion over the faithfull and elect,Doctrine. and this may serve for three sorts of uses:Vses.

1. For consolation to the godly:Comforts to the godly as God is their father. God useth them and ever will use them like a Father, both for the affections of a father, and for the provisions of a [Page 12] father: he both loves them, and provides for them, as a father for his chil­dren. Gods affection to the godly is a fatherly affection: for it is 1. free, and 2. tender, and 3. constant. 1. A fatherly love is a free love, there needs no argument to a father, but that, this is my childe; so it is with God. 2. A fatherly love is a tender love, it hath much compassion and care in it▪ such is Gods love to the godly: Looke how Parents pitty their children so doth God pitty them, that feare him, Psal. 103.13. yea God is troubled in their troubles, and his bowels are turned in him in their discouragements and griefes Esay 63.8. Ier. 31.18, 19. 3. A father still loves his childe, so doth God, and much more, then all fathers, or any of them. For he loves with an ever­lasting love, Esay 49.14. and is called an everlasting father, Esay 9.6. Adde unto these, that a father will love his childe, though no body else doe: so can God love us, though he love alone. Though naturall fathers, and kindred forsake us, Psal. 27.5.10. and spirituall fathers forget us, Esay 63.16, 17. yet God will never cease to love us, hee will never leave us nor forsake us. Onely we must ever remember, that Gods love is a pure love: For it hath not in it hurtfull indulgence, he will not marre his children with too much fondnesse: He can hide his face, and though he will never take his mercies from them, yet if they sinne, he will scourge them with the rod of men, he will af­flict them, though it be but for a short time. Psal. 89. Esay 67.7, 8, 9.

As is the affection of God, so is his provision for the godly, a fatherly provision, he provides for them like a father, yea like a heavenly father in their 1. attendance. 2. dyet. 3. preservation in trouble. and 4. portion. 1. For their attendance: he provides for them better, then the great men of the earth can doe for their children: He hath given his Angels to bee mini­string spirits to all these heires of salvation, and these pitch their tents round a­bo [...]t them, Psal. 34. Heb. 1.14.2. And for dyet, they are fed with the food that perisheth not, yea such food, as he that eateth thereof shall live for ever. John 6.27. 3. And for preservation in trouble, the power of God doth so keepe them, that a haire of their heads cannot fall to the ground without the provi­dence of their heavenly father, Mat. [...]. and [...]o that [...] all the haires of their head are numbred, and the spirit of God is given them to teach them, to com­fort them, and uphold them. 4. And for portion: he hath blessed them with all spirituall blessings ìn heavenly things, and since the earth was forfeit­ed into Gods hands againe, he hath restored the inheritance of the earth to none (as is the opinion of many learned) but to them: Other men hold without any title from God, Ephes. 1.3. Esay 45.11, 17, 18, 19. and in the world to come, they shall shine as the starres of heaven, and as the sun in the firmament, Mat. 13.43.

Object. Ob. But God hath so many sonnes of this kinde, how can hee provide for them all?

Solut. Sol. Our hearts are not troubled for that: we beleeve in God, and beleeve in Christ also: In our fathers house there are many mansions: if it had not been so, Christ would have told us, and he is gone before to make our places ready for us. John 14.1, 2.

Object. Ob. But they have so many adversaries without and within, that there is great danger, lest they be pulled out of their inheritance.

Solut. Sol. God that hath begotten them, and given them to Christ, is greater then all: no man can plucke them out of his hands, John 10.29.

Object. Object. But they are for the most part a people of many, and those conti­nuall wants, there is scarce any moment, wherein they want not something, and therefore must either be uncomfortable in themselves, or burthensome to God.

Solut. Sol. Whatsoever they aske the father he will give it them: It is no trouble to [Page 13] God to receive Petitions from them continually, he delights in it, and ra­ther blames them for asking so seldome, and so little, Iohn 16.23.

Ob. God himselfe plagues them with troubles as much,Object. or rather more then he doth other men.

Sol. The fathers of our flesh, correct us, Solut. and shall not the father of spirits do it? and the rather if we consider, that he shewes his love therein: a man will correct his owne son more, then another mans, and he doth correct us for our profit, that we might partake of his holinesse and live, and there is much fruit in the afflictions of the godly, all working together for the best unto them: If God spare wicked men, it is because they are bastards, and not sonnes, and yet there is a great deale of difference betweene Gods usage of wicked men, and of godly, even in their trouble. For he spares and pitties his owne chil­dren as a man will spare and pitty his owne son. He never strikes them but it is in measure, and in their branches. He doth not make a full end of them to confound them, as he will doe with wicked men, Heb. 12. Esay 27.

Ob. The world sees no such excellency in them, or in their Estate.Object.

Sol. The world knowes them not, because it knowes not God their father: Solut. they are now the sonnes of God, but it doth not appeare, what we shall bee: but we know, that when Christ shall appeare, we shall be all like him, 1 Iohn 3.1, 2.

This doctrine of Gods fatherly love to his people may serve for instu­ction.Vse 2.

• 1. To godly men.
• 2. To carnall men.
• 3. To earthly fathers.

1. Godly men should learne here to live like the children of God, and so they'doe, if they looke to three things.

1. That they live without sin, How we may live like Gods children. and not shame their father by their wicked lives: their workes should shew, and beare witnesse by their care to finish them, that God is their father, and set them about them, Iohn 5.36. Their righteousnesse must exceed the righteousnesse of civill men in this world: Mat. 5.20. and therefore their daily prayers unto God should be, that hee would establish them in holinesse before him, till the comming of Iesus Christ, 1 Thess. 3.13.

2. Secondly that they live without care, having such a heavenly father to provide for them, Mat. 6.25. &c.

3. Thirdly that they live out of the society with wicked men cleaving only to the houshold of God, 2 Cor. 6.18. they should love their fathers house, Psal. 27.4. and deny utterly the love of this world, Iohn 2.15, 16.

2. Carnall men should hence take notice, if it may be, to be better advi­sed, and not meddle with the godly, no not to despise the least of these lit­tle ones: Their Angels alwayes behold the face of God for them, and their hea­venly father will requite their wrongs, Mat. 18.10. &c.

3. Earthly parents should here learne of God: God cares for his chil­dren before they were, and shall not they care for their children, when God hath given them to them: Gods greatest care is to provide holinesse for his children, and should not they learne of God therein.

Lastly, this may serve for reproofe both of some of the godly,Vse 3. and also of the wicked, that live in the Church of God: some of the godly doe great­ly forget themselves about this point, that is such, as stirre not up them­selves to take hold of God, and to call upon his name in their distresses, but sit downe dismaide and dead hearted, as if there were not the compassion, care, or help of a father, in God: this is reproved, Esay 64.8. Those sons of Belial also, that live in the Church, and call God father, but live like the [Page 14] Devill, who indeed is their father, whose workes they doe: those I say are most bitterly reproved in these, and such like Scriptures even from their da­ring to call God father, Mal. 1.6. & 3. ult. Ier. 3.4. &c. Mat. 3.9. & 7.21. Iohn 4.23. & 8.38.41.44. 1 Iohn 3.15. 2 Iohn 9.

Through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ.]

There is difference of senses about the understanding and dependancy of these words amongst Interpreters.

Some take sanctification in a large sense for mans righteousnesse in gene­rall, and obedience and sprinkling of the blood of Christ, as the two parts or kindes of it: by obedience understanding mans righteousnesse, or holi­nesse in himselfe, and by sprinkling of Christ [...] blood, that righteousnesse of Christ, that righteousnesse (I say) made ours by imputation, both which are applyed or wrought by the spirit of God.

Some others make sanctification the end, and obedience, and sprinkling the meanes, and so conceive, that before mans sanctification there goes two things in God: Election, and fore-knowledge: and two things in Christ, obe­dience and sufferings, and all this in both, that we might be sanctified.

Others understand sanctification of the heart, or spirit of man, as a means intended in Gods Election for the fitting of us unto obedience of life, and the fruition of the benefits purchased by the blood of Iesus Christ; and thus, I take it, it is meant here.

The summe seemes then to be this, that our lives may bee obedient to Gods will, and that we may enjoy the benefit of Christs death, we must be sanctified within in our spirits.

Sanctification of the spirit.]

Man is said to be sanctified, or made holy three wayes:

Ex non sancto privative.1. Of not holy privatively, and so man, that was once without holinesse, is made holy by regeneration, and justification.

Ex minus san­cto.2. Of lesse holy, and so Gods children are daily sanctified by proceeding from grace to grace.

Ex non sancto negative.3. Of [...] holy negatively, and so Christ as hee was man was sanctified. For there was a time, when Christ had not this holinesse in his humane na­ture,Thomas A­quinas. viz. when his humane nature was not.

Spirit is taken sometimes for the holy Ghost, sometimes for an evill An­gell, 1 Kings 22. Luke 10.20. sometimes for the Gospell, which hath ad­joyned to it the spirit, or working of the spirit of God, 2 Cor. 3.6. some­times for the soule of man, and so it is taken sometimes more strictly for the understanding, the Queene of the soule, the reason of mans minde (and then the soule is taken for the feare of affections) Ephes. 4. [...]3. 1 Thess. [...].23. sometimes more largely for the whole inward man, the whole soule with all the faculties of it, and so I take it here.

Divers things may be noted here in the generall.

1. First that without sanctification we can never have comfort of our E­lection; by our obedience others may discover our Election, and by inward holinesse we may discerne it of ourselves.

2. That our sanctification hath some dependance upon Gods election, and that, 1. as he hath ordained the rules of good workes, we should walke in, Eph. 2.10. 2. as he hath bound himselfe by his decree to guide his people to the holinesse, he doth require of them.

3. That an outward civill life will not serve the turne, God requires espe­cially the sanctification of the heart of man, 1 Sam. 16.17. when God looks for the markes of his owne people he trieth the heart and reines, Ier. 11.20. & 4.14. Prov. 4.23. & 23.16. Gods wayes are in the blessed mans heart, Ps. 84.5.

[Page 15]4. That there is flesh in the best of Gods Elect in this life, their spirits onely are sanctified.

Thus in generall. More particularly concerning the sanctification of the spirit, I propound two things distinctly to be considered of:

• 1. What need our spirits have to be sanctified.
• 2. Wherein lyeth the sanctification of the spirit of man.

Our spirits have great need to be sanctified: 1 By reason of the first sin,What need our spirits have to be sanctified. they want originall righteousnesse, and they are corrupt and infected with a generall leprosie. 2. By reason of the steine and uncleanenesse all our actuall sins have added to the former corruption. 3. By reason of the inhabitation of uncleane spirits our spirits have in them trenches, cages, forts, and strong holds of Sathan, 2 Cor. 10.4. and therefore had neede to bee cleansed after such soule spirits have been there. 4. The naturall spirit of man frames no­thing but evill, and that continually: this makes God so weary, Gen. 6.

In particular all the faculties of the spirit of man need sanctification.

1. The minde is covered with a vaile, wrapped in an ugly mantle of dark­nesse, distracted with errour, coupled with a thousand formes of evill thoughts.

2. The memory performes no service to God: it should be Gods Treasu­rer, and Register, but no body is in the office to keep record.

3. The Will is grievously diseased, and with sicknesse so distempered, that it will not be ruled by any, not by God, not by men, not by reason, not by religion, nor doth it agree with it selfe. For man wills not alwayes the same thing.

4. The affections out of the first poyson of naturall corruption, have such monstrous births of evill, that the spirit by them is set out of all order. They are compared to beasts, Esay 11. To fighting soldiers, 1 Pet. 2.12. To ty­rants making cruell lawes, and leading into bondage, Rom. 7.

5. The wretched Conscience (then which there was once no diviner thing on earth) is now in miserable case. For either it is sick of a Lethargy, and sleepes, or if it waken it is like a mad Dog▪ or Lion▪ or a Iudge transpor­ted with rage: It is ignorant without light: it is soiled or [...]tein [...]d with a thousand sinnes: It is impure, and exceeding base, and without all proper­ties of a divine Iudge. For it is blinde and will be corrupted, and will de­ferre the Affise, &c. Insteed of a throne of judgement it is thrust into a hole, and horrible dungeon of darknesse, where the Sunne of righteousnesse shi­neth not, and there for the most part, as if it were still night, it lieth obscure and sleepeth.

And thus of the need we have of sanctification in our spirits.Wherein the sanctification of the spirit lyeth.

The sanctification of the spirit lyeth in two things.

• 1. In cleansing the spirit from sinne.
• 2. In adorning the spirit with graces.

In the cleansing of the spirit consider both from what, and how.

For the first, if any aske,Of cleansing the spirit of man, from what and how. what there is in our spirits needes cleansing a­way?

I answer: That besides what hath been shewed, many more particulars may be set out thus: There are vile both impieties,Answ. and unrighteousnesse in our spirits must be done away. For impieties: There is ignorance, errour, atheisticall thoughts, pride, hypocrisie, inconstancy, hardnesse of heart, and division of heart, conceitednesse, vanity, selfe-love, hatred of goodnesse, false feares, carnall confidence, forgetfulnesse, doubts, unsetlednesse, unbe­liefes of all sorts, and love of the world.

For unrighteousnesse: There are evill cares, & covetousnesse, lusts of all sorts, hatred, malice, desire of revenge, anger, fretting, worldly gri [...]fe, bit­ternesse, [Page 16] discontentment, vaine-glory, emulation, inordinate affection, and evill concupiscence: as good as men thinke their hearts and meanings are, they may by this taste see, how foule their spirits are.

8 Things to cleanse the spi­rit of man.Now for the second: The spirit is cleansed from these sins by degrees; and to that purpose the spirit of God worketh and useth 8. distinct new qualities, which have not place in the soule, but upon occasion of this service against sin. And these are,

• 1. Spirituall poverty, or sense of sin and misery.
• 2. Base estimation, viz: of the world, with the pleasures, profits, and lusts of it, Phil. [...].8. Esay 30.22.
• 3. Hatred of sinne.
• 4. Shame for sin. Rom. 6.21.
• 5. Godly sorow.
• 6. Feare.
• 7. Indignation.
• 8. A purpose and inclination to forsake sin.

Thus of the cleansing of the spirit.

Of the adorn­ing of the spiritThe adorning of the spirit followes: The spirit of man in sanctification is adorned with holy graces; and here I consider of the adorning, 1. of the minde: 2. of the heart: 3. of the conscience.

Three things which adorne the minde in sanctification.The minde is adorned with three things, which come new into it.

• 1. The first is a heavenly light.
• 2. The second is humblenesse of minde.
• 3. The third is purity of imaginations.

1. This light comes in by the illumination of the spirit, setting in the minde a celestiall kinde of knowledge, and this stands in two things: For first this sanctification breakes open a way, and sets at liberty the light of na­ture, which was imprisoned and withheld in unrighteousnesse, and then there is besides infused a new light from above, and this light hath in it:

1 The light of the minde hath 5. things in it.1. A holy discerning of good and evill, truth and falshood, by which the minde in a measure discerneth a general course of avoiding the waies of death and the [...] of hell.

2. A holy inquiry, by which the minde aspireth after God and truth, and tryeth things that differ.

3. Wisdome from above, by which the minde is caried not only to a fore­sight, and forecast for the things of the soule and a better life, above the things of the body, and this life; but is furnished with certaine feedes of discretion for practise with observation of the circumstances of time, place, persons, maner, end, occasions, &c.

4. A sacred frame of piety, and patterne of godlinesse and truth, and this patterne is so communicated to the understanding, that it is indelible, no dangers, sin, or death can ever utterly abolish it. This frame of truth is per­fected by degrees.

5. There is planted in the minde Gods watch, by the light whereof all the wayes of the heart, and life are over-looked.

2 Humblenesse of minde hath 6. things in it.2. The second grace planted in the minde, is humblenesse of minde. 1 Pet. 5.5. and this hath in it,

1. A sense of the wants of the soule, and life of man.

2. A lowly kinde of forecast in all things to glorifie God, and profit man, accounting it no abasement to serve and please with all readinesse.

3. A thankfull acknowledgement of the mercies of God infinitely above desert, by which a man holds himselfe not worthy of the least of Gods mer­cies,

4. A freedome in matters of opinion, from selfe-conceit, by which a man [Page 17] attaines to that, not to be wise in himselfe, or to rely upon his owne reason, or judgement. Thus a man is not high minded.

5. An accounting of others of Gods servants better then our selves.

6. A pronenesse to humiliation for sin, and humility in cariage.

3. The third thing brought into the minde is purity of imaginations, Purity of ima­ginations. holy thoughts, by which the minde converseth as it were in heaven already, and feedeth upon the fairest objects in heaven and earth. Prov. 14.22. Phil. 3. 20. Colos. 3.1.

Thus much of the adorning of the minde.

2. The heart is adorned with 8. graces.

1. Holy desires: such as the heart felt not before, such as these:The heart a­dorned with 8. graces. after re­mission of sins, and righteousnesse by Christ, Mat. 5. after the meanes of Gods kingdome, and the power of it, Psal. 42. 1 Pet. 2.2. after the pre­sence of God, even that of glory, and the comming of Christ, 2 Tim. 4.8.2 Cor. 5.8. after communion of Saints (the heart longing after them) and in a word, after all sorts of heavenly things.

2. Divine love: and that of God, Psal. 18.1. of Christ, 1 Pet. 1.8. of the word, Psal. 119.103. of Gods house, Psal. 26.8. & 84.5. of the godly, Psal. 16.3. 1 Iohn 3.14.

3. Ioy in the Holy Ghost, Rom. 14.17. in such things as these:

• 1. In the satisfaction of Christ for sinne, Galat. 6.14. Rom. 5.11.
  11 Things wherein a san­ctified heart rejoyceth.
  & 15.13.
• 2. In his Election, Luke 10.20.
• 3. In the breasts of the Churches consolation, Esay 66.10.
• 4. In the word both read and heard, Psal. 119.77. Ier. 11.16. Iohn 3.29. and so in the sacraments.
• 5. In the sabbath, Esay 58.13.
• 6. In well-doing, Prov. 21.15.
• 7. In suffering for righteousnesse, Mat. 5.10.
• 8. In the presence of God knowing the soule in adversity especially, Ps. 31.7. Rom. 5.4.
• 9. In the people of God, Ps. 137.6.
• 10. In all the good things the Lord hath given, as the pledges of his love. Deut. 26.11.
• 11. In the things that pertaine to God. Rom. 15.17.

In these a Christian hath his seasons, and though he may sow in teares, yet he reapes in joy.

4. A holy feare of God, and that of his mercies, Ps. 147.11. Hos. 3.5. of his word, Esay 66.2. of his presence, especially in time of his service, Heb. 12.28. and of his name and glorious titles, Deut. 28.58. and in all things a feare of his offence and displeasure, in respect of which a man is jealous of his own infirmities. Pro. 28.18. 1 Pet. 1.17.

5. Confidence: in which the godly are as mount Sion, that cannot be mo­ved, Psal. 125.5. by which he committeth his way to God, Psal. 37.5. and run­neth to God for refuge, that he may be under his armes for ever, Deut. 33.27. Gods name is to him a strong tower, Prov. 18. in respect of which, his place is on high, even in the defence of the munitions of the rocks, Esa. 33.16 &c. yea such is the power of this confidence sometimes, that though God trouble him with his owne hands, yet he will hope, Iob 15.19. By this signe God knowes his in the day of trouble, and will owne them, Neh. 1.7. and the eye of God is never off them, because they trust in his mercies, Psal. 33.18.

6. A holy hatred, by which he cannot abide sin, Ps. 97.10. the garment spotted with the flesh, Iude 23. any false way, Ps. 119.128. wicked com­pany, Ps. 26.5. the worke of such as fall away, Psal. 101.3. them, that hate [Page 18] God and goodnesse. Psalme 139, 21.

7. Peace: whereby a man is made to rest from passions, and perturbati­ons, and enjoyeth tranquillity in the contemplation of Gods favour, Rom. 14.17.

8. Bowels of mercy, Col. 3.12. I omit hope, patience, meeknesse, and the rest: either because they some way belong to some of these; or because these are the most eminent, and easie to be discerned: and all these are put on by faith.

And thus much of the adorning of the heart.

The Consci­ence adorned with 9. things.3. The conscience is also adorned with 9. gifts.

• 1. Life: it being quickned from the dead sleep, it was in.
• 2. Light from ignorance.
• 3. Peace from terrors, differing from security.
• 4. Purity and care in all things to doe uprightly. Acts 23.1. Heb. 13.1. 2 Tim. 2.3.
• 5. Ioy and refreshing, it is now a continuall feast, Prov. 15.15.
• 6. Constancy, Iob 27.6. so as no power can compell it.
• 7. Plainenesse and harmelessnesse. 2 Cor. 1.12.
• 8. A divine sentence, so as in determining, it judgeth for God, and as God.
• 9. Tendernesse: so as it will now smit [...] for lesser evills.

Vses.All this doctrine concerning the sanctification of the spirit may serve:

First for humiliation: We may all say, if God looke upon our spirits, in­numerable evills have compassed us, Psal. 40. and therefore we had need to pray to God to cleanse us from secret sins, even those sinnes of our spirits.

2. For admonition to all men, to take heed, that they neglect not this great worke of inward sanctification, especially if God have touched the heart with any inward feeling of thy estate and remorse of sinne: Looke to thy selfe, thy heart is deceitfull, and sinne is a witch: watch against security, or relapse into security▪ [...]e perswaded it is a dangerous thing to sin against the purposes of amendment: The axe is now laid to the roote of the tree, and therefore trifle not, let not thy righteousnesse be as the morning dew; thou art come neare to the kingdome of God, quench not the sparkles of light and re­morse. And much more this may warne such, as will not be touched with the care of sanctification, take heed of a swinish and dogged heart, the Lord will not cast pearles before such swine still. And thirdly, it may warne such, as rest in giving faire words: If they praise the Sermons, and speake faire to Gods servants, they thinke all is well: The Divell could speake Christ faire to be rid of him, Mar. 1.24. and so did Herod, Mar. 6.20.

3. For instruction to all sorts of men, that yet finde not comfort in this worke: oh labour about it, that thou maist be cleansed from all filthinesse both of flesh and spirit, even sanctified throughout, following after holinesse, without which no man shall see God, 2 Cor. 7.3. 1 Thess. 5.23. Heb. 12.14. and if there were in men a heart to returne, there are many incouragements: Christ is given to us of God to be our sanctification; and in his intercession, he remembred to pray for this, that God would sanctifie us, 1 Cor. 1.30. Iohn 17.14, 17, 19. and the word of Christ is able to sanctifie us, Acts 20.32. and Christ hereby proves his resurrection from the dead, Rom. 1.4. and God hath promised his spirit to help us, Ezech. 33.37.

4. For confirmation: since this is so, let him that is holy, be holy still.

5. For much thankfulnesse, in such, as have attained in any measure to the gifts of Gods grace herein, 2 Thess. 2.13.

Thus much of the sanctification of the spirit.

[Page 19] Vnto obedienc [...]]

The first end of our sanctification is, that our lives may be brought into obedience.

This obedience must be considered either in the 1. whole, or in the 2. parts. 1. In the whole it is profitable to observe three things:Of obedience in generall. 1. the ori­ginall of true obedience: 2. The rules or properties of true obedience in the maner of it. 3. The motives that might stirre us up to the care of obe­dience.

1. The cause of this obedience is 1. either without us, or 2. within us: without us it is both God, and the word of God;Of the causes of our obedi­ence. God the Father causeth it by electing, &c. the Sonne by redeeming: the holy Ghost by calling. The word of God is the sampler or patterne of our obedience; for if ever wee would bring our lives into order, we must resolve not to follow mens exam­ples, wills, lusts, or our owne reasons, inclinations, or conjectures; but only to have recourse to the Law of God: this must be the light to our feete, and the lanthorne to our pathes, Psal. 119. & 19.2 Tim. 3.15. to the end we must obey them that have the over-sight of us, and doe instructs out of the word, and observe the forme of doctrine into which wee are delivered, Rom. 6.17. Heb. 7.18. and receive such teachers as the Corinthians received Titus, 2 Cor. 7.15. we should get an eare of obedience: Prov. 25.12.

2. The causes within us are either 1. generall: the sanctification of our spirit; or 2. speciall, and so it is Faith: For the first, the coherence shewes, that unlesse our hearts be sanctified, our lives can never bee framed to true holinesse and obedience; and for faith, it is certaine before ever we can pra­ctise true obedience to the Law, we must have the obedience of Faith, that is, we must be perswaded of Gods love to us, and receive his promises in Christ, and repenting of our sinnes, beleeve the Gospell: Rom. 1.5. & 10.16. 2 Thess. 1.8. The faith of the Truth is generally the chiefe guide of all our a­ctions, whether they be workes of reformation, or of our generall calling, or particular cariage: 2 Thess. 3.16. For we must beleeve Gods threatnings, power, promises, assistance and reward, or else our worke will goe slowly forward.

2. Now for the second: there are sixe things to be observed in the ma­ner of our obedience,Rules▪ or sixe things to be observed in all true obedience. without which our life will never be brought into or­der.

1. The first is care. The Apostle saith, we must yeeld our selves as ser­vants to obey: Rom. 6.16. which notes, that wee must doe the workes of God, and s [...]ew our obedience to him, as the servant doth his worke, that is with great heed, forecast, and care: God doth not only require we should obey, but obey as servants obey.

2. The second thing required in our obedience, is Wisdome: It is not e­nough to doe good, but we must be wise to that which is good, and simple con­cerning evill: This the Apostle shewes, Rom. 16.19.

3. The third is Constancy: our obedience must bee fulfilled, 2 Cor. 10.16. We must not be weary of well-doing: 1 Thess. 3.13.

4. The fourth is abnegation: In obeying Gods will, we must throughout the course of our lives be contented to deny our selves, so as we would doe Gods will with patience, though crosses follow, Luke 8. A signe of the seed sowne in good ground, it bringeth forth fruit with patience: and besides it imports, that if we meane to reforme our lives aright, we must live soberly, shewing our moderation in diet, apparell, recreations, and the like: yea we must not thinke it much to be crossed in our reason, desires, ease, profits, or preferments: but be contented to be that we may be, with a good Consci­ence: Heb. 11.8. Gen. 22.18.

[Page 20]5. The fifth is sincerity: and the sincerity of our obedience appeares, both when we shew respect to all Gods Commandements, as well as one, obeying in all things: as also, when we obey without corrupt and carnall ends and re­spects: Gen. 26.5. Phil. 2.12.

6. The sixth thing is peace: wee must lay our projects so for holinesse, as we follow after peace, as much as is possible, and that with all men, much more with the Church and people of God, Rom. 12.19. Heb. 12.14. so as our con­versation be without division or offence: Rom. 16.18, 19.

3. For the third point, we may remember that it was long since noted by Samuel, Motive to obe­dience. that obedience is better than sacrifice: 1 Sam. 15. This obedience is the end of the writings of the Apostles and Prophets. If we be not trained up by the Scriptures to good workes, we doe nothing with generall profes­sion of the name of Christ. Rom. 1.5. 2 Tim. 3.15. &c. If we obey not, we are the servants of sinne, and it will be our ruine, we shall dye in our sinnes: The Ministery had never been broken open, but that the Nations might bee brought to obedience: Rom. 16.26. If you obey not, you breake the hearts of your teachers: it is not good words, and liberall pensions will serve the turne, you must yeeld obedience to our Ministery in your lives, or else you doe nothing: Phil. 1.15.16 2 Cor. 7.15. Vengeance is ready against all dis­obedience, every whit as ready in Gods hand, as in the Ministers mouth, 2 Cor. 10.4, 5. In this text we may see God delights to receive the obedi­ence of his people from all eternity, and all the benefits purchased by Christs blood, shall be given to them that obey, he is author of eternall saluation to them that obey. Heb. 5.9.

Thus of obedience in generall:

Externall obedience which is here entreated of, is distinguished by the A­postle: Rom. 15.18. into two kindes.Of obedience in words. For either it is obedience in word, or obedience in deed.

Quest. Here might some one say, what need the obedience of the tongue, our tongues are free?

Answ. It seemes some men thinke so: Those hypocriticall, flattering, and wicked men mentioned Psal. 12.3. say their tongues are their owne, and yet it is certaine, the Lord will have the tongue bound to the good be­haviour, Iam. 3.3.

Quest. What great hurt can there be in the tongue, if men live honestly otherwise? It seemes there can be no great offence in the tongue.

Answ. Men are extreamely deceived that think they cannot commit dis­honesty & impiety by their words. There is a world of wickednes in the tongue, Jam. 3.6. There are many sins which are most vile and hatefull, which have their principall seat in the tongue, or are practised in words, as blasphemy, murmuring, desperation, lip-service, swearing, cursing, perjury, charming, reproaching, persecution by the mocking of the godly, bitter words, silthy speaking, lying, backbiting, slandering, flattery, and false witnesse bearing, together with divers sinnes of deceit, hypocrisie, heresie, &c.

And on the other side excellent graces, and duties depend much upon the service of the tongue: Gods glory; our owne Callings, and other mens good are much furthered by the tongue. By the tongue men preach, pray, confesse their sins, give thankes, comfort, exhort, rebuke, sweare, vow, &c. and therefore great reason, wee should shew our obedience even in the tongue.

Under the obedience of conversation are comprehended duties of piety to God, of mercy to the distressed, of justice to all men, of temperance to our selves. The catalogues of the sinnes we should avoid in our conversati­on, or of duties we should doe, I omit here, having some purpose, if God [Page 21] will, to handle them more largely in Treatises by themselves.

And thus of obedience.

And sprinkling of the blood of Iesus Christ.]

Before I come to the more particular, and full opening of these words, these things may be touched in the generall.

1. There was blood in Christ, he tooke the true nature of his brethren, true flesh and blood, that he might serve and satisfie God in the same na­ture, that had offended.

2. This blood was shed. If you aske, who shed it? I answer: Iudas by selling it: the Priests by advising it: the people by consenting to it: Pilate by decreeing it: the soldiers by effecting it: Christ himselfe by permitting it, and after presenting it to God: (Heb. 9.14,) our sinnes, that chiefly caused it. If any aske for whom it was shed? I answer briefly for the Church, Act. 20. not for himselfe, nor for impenitent, and obstinate sinners, that dye in their sins.

3. It is not enough, that the blood of Christ bee shed to make us happy, unlesse it be applyed also: which the word sprinkling notes.

4. This effusion of blood was solemnly prefigured, or foretold by the sa­craments, and sacrifices of the Law. For this word sprinkled is a Metaphor, borowed from the legall sprinkling; which shewes us two things: 1. The great account that God and good men make of it, in that it was so solemnely and anciently typed out: 2. That the ceremonies of that Law are now abo­lished, seeing we have here the true sprinkling of the blood fore-shadowed out.

5. That our estate in Christ is better now, than our estate in Adam was.Our estate in Christ better then our estate in Adam here in this life.

For God here in his eternall counsell is brought in over-looking that first estate in Adam, and setting up his rest in this estate purchased in the blood of his Sonne. If any man marvell at this, he shall be thus satisfied: Our e­state in Christ is better, than our estate was at the best in Adam, even in this life, and therefore much more in the world to come: In this life, it is bet­ter onely in two respects. 1. That wee cannot fall from this happinesse. 2. That Christs righteousnesse imputed to us is better, then that righteous­nesse was, inherent in Adam. Now for the world to come, heaven is better then paradise.

6. We can never discerne our comfort in the blood of Christ, till we be sanctified in spirit, and set upon the reducing of our lives into the obedience of Christ. Iustification and Sanctification are inseparable. Thus much for the generall.

In particular, concerning this sprinkling of the blood of Christ, I consider two things: 1. What benefits the Christian enjoyes by the blood of Christ, which is here noted, as the end of his sanctification: 2. The mystery of this sprinkling, or applying of the blood of Christ, as it was shadowed out by the legall sprinklings.

The benefits which flow from the effusion of the blood of Christ are ei­ther generall, or particular. The generall are;The benefits flowing from the blood of Christ. 1. The purchase of the Church Acts 20. 2. The ratification of the new Testament, or covenant of grace, Heb 9.18. 3. The breaking downe of the partition wall betweene Jews and Gentiles, and the adopting of the abject Gentiles, the free denizing of the Gentiles, and repealing of all statutes of aliens, Ephes. 2.13. &c. 4. The re­conciliation of all things both in heaven and earth, and the dissolving of that enmity, which came in by sin, Col. 1.20.

The particular benefits, which flow from the blood of Christ to every converted Christian, are

1. Iustification: which hath in it, 1. the pacification of Gods anger: [Page 22] Christs blood is the propitiatory, like the cover of the Arke, that hides the law from the sight of God, Rom. 3.25. 2. the pardon of all sinnes, 1 Iohn 1. 7.9. Ephes. 1.7. 3. prevention of Gods eternall wrath, or the losse of heaven, Rom. 5.9. 4. the garment of imputed righteousnesse, or putting on of robes made white in his blood, Rev. 7.14.

2. Sanctification, and the cleansing the conscience from dead workes to serve the living God. Heb. 9.13, 14.

3. The sanctification of all the meanes of help to the beleever both spiri­tuall and temporall: the very booke of God is sprinkled with the blood of Christ, that it may be opened, and of use to the faithfull, and so all meanes else in his generall and particular calling. Heb. 9.19, 20.

4. Intercession: the blood of Christ speaking better things, then the blood of Abel, pleading daily for the godly, and procuring the establishment of fa­vour in God, and acceptation. Heb. 12.24.

5. Victory over Sathan, who is overcome by the blood of the Lambe, and the word of the testimony, Rev. 12.11. so as his molestations, and temptations shall not prevaile.

6. The destruction of him, that had power over death, so as now the belee­ver needs not feare death, nor can he be hurt of it. Heb. 2.14.

7. Entrance into the most holy place, even within the Vaile, that is, into hea­ven. Heb. 10.19, 20. you may see more Iohn 6.53, 54, 55, 56, 57, 58, 59, &c.

All this may serve for divers uses: As

Vses.1. For singular consolation to all the godly: Oh what an honor is it to be descended of the blood of Christ? How doth a Christian mans new birth in this respect excell all the nobility of birth in the world? Iohn 1.13. What reason have we of thankfulnesse for so happy a condition? what should we complaine of? what matters it, what we lose, or want, if wee neither lose nor want the blood of Christ? How incomparable are these benefits be­yond all the glory of this world, if we have eyes to see them, and hearts large enough to conceive of the glory of them? The Lord from eternity looking upon the blood of his Son sets up his re [...]t there, as having provided a suffici­ent portion for all that shall be sanctified by his spirit.

2. For instruction: we should every one of us be incited to all possible care of assurance, that Christ dyed for us, and get it ratified to our hearts by all the testimonies we can. There be three witnesses of a mans happinesse: 1. the water: 2. the blood: 3. and the spirit, 1 Iohn 5.6. The water of repentance: the blood of expiation in the passion of Christ applyed by faith; the spirit of sanctification testified by saving graces, and new divine gifts.

3. For terror to all wicked men: that sin against the blood of Christ, by despising and neglecting the grace of the covenant, by swearing, by unwor­thy receiving the sacrament, and by their obstinate unbeleefe and impeni­tency. Shall the blood of Abel cry for such vengeance, and shall not the blood of Christ much more? What a blood-guiltinesse doe these men draw upon themselves, that sinne against the blood of Christ? If Iudas burst his heart with despaire for betraying it, how can their case be better for de­spising it?

Thus of the benefits, which come by the blood of Christ: Now it fol­loweth, that I should open the meaning of those ceremoniall legall sprink­lings, and shew, how they did in their kinde fore-signifie the mystery of this sprinkling of the blood of Christ.

There was a [...]ourefold legall sprinkling. 1. the first was of the blood of the red Cow, and of a water made of the ashes of the red Cow, Num. 19. 2. the second was of the blood of the Paschall Lambe, Exod. 12. the third [Page 23] was of the bullock by the High Priest, cleansing the Tabernacle, Levit. 16. the fourth was of the blood of the burnt offering at the ratification of the covenant: and that these things may be made more plaine, I would take li­berty to explaine those types, as they lye in the text, though the explication thereof will in some things containe a little digression from this Text. And first for the sprinkling mentioned Numb. 19.

The Israelites by their wicked murmurings had brought the plague of God upon themselves: In their distresse they cry and seeke reconciliation:An explication of the whole Ceremony of the sprinkling of the blood of the red Heifer, Numb. 19. the Lord makes an ordinance, and shewes a way, how he may be pacified, where many things may be noted.

1. That of necessity the expiation must be made in blood, which was a type of the blood of Christ: God will never be friends with offendors, till they bring him the blood of his Son to make attonement; and this is of such absolute necessity, that in the second verse the direction is called, the ordi­nance of the law commanded of the Lord. Note: an ordinance, a law, and commanded: to shew the peremptorinesse of the Lord in this point, wee must lay hold upon the blood of Christ, or God will never turne away his displeasure from us.

2. That this expiation belongs only to the house of Israel.

3. That they of the house of Israel, that is, the members of the true Church need to be called upon in this point, he must speake to the children of Israel, verse 2.

4. That Christ, that should be the true sacrifice, must be one taken out of the Congregation: one that lived amongst men on earth, and should bee offered up in the flower of his youth, and should likewise take the very infir­mities of our nature upon himselfe: This was shadowed by the H [...]ifer taken out of the heard.

5. The Heifer was red, to shadow out the bloody passion of Christ: The Church sayes of Christ, my love is white, and ruddy: white, in respect of the righteousnesse of his life; and ruddy, in respect of his passion unto blood.

6. The Heifer was without spot, and blemish, to signifie, that Christ should be without sinne: He was indeed in the similitude of sinfull flesh, but had no sin in his flesh: It is somewhat, that the Heifer must be such, as had in her selfe no blemish: Note, in her selfe; for it is true, Christ had no fault in himselfe, but his members were not without fault. For no flesh in this life is without sin, but the flesh of Christ.

7. The Heifer must be such, as upon which never came yoke, and that fitly and significantly required. For such was Christ: for he never bare the yoke, in that he never sinned; he came to deliver those, that were under the yoke, and servants of sin, but knew no sin himselfe. Besides, the yoke was not put upon his flesh, because he had power uncompelled to lay downe his life, and to take it up againe. Some say, that a Heifer was to be offred to expi [...]e the idolatry in the Calfe, and it was to be brought to Moses ▪ because Aaron had sinned: and must be without yoke, to note, that the Israelites had cast off the yoke of Gods law, but the former sense is the right.

8. This Heifer was to be brought to Moses, and why that? not onely to signifie, that Christ should be condemned under pretence of the breach of Moses law; not onely because he should dye by the appointment of the Ma­gistrate; but to import, that Christ must be offred up to God the Father, the Law-giver, who was the party offended.

9. Who must bring this Heifer to Moses? Answ. All the Congregation of Israel, they must all get them a red Heifer, that is, a bloody Saviour, or else they can never be accepted: This is the best, yea the onely present they [Page 24] can bring to God to pacifie his displeasure toward them.

10. Ver. 3. It is said, He shall give her to Eleazar the Priest. Who deli­vered up Christ to be slaine? In the letter, the Iewes; in the mystery, the Elect. But why delivered to the Priest? to note (as in all other sacrifices) the priesthood of Christ by his eternall spirit offering up himselfe to God, Heb. 9.14. perhaps to foretell, that the Priests should kill Christ. But why to Eleazar, rather then to Aaron? Some say, because Aaron had offended in the Calfe: But other say, to note, that the passion of Christ should not only serve for that time, or the time under the law; but for their successors, and all successions to come; and to note, that this was a doctrine to be delivered downe by all Ministers one after another.

11. It must he without the campe, to prefigure, that he should suffer with­out Hierusalem, and thereby leave us a warning to withdraw our selves from conversation with this world, and beare our reproach, Ioh. 19. Heb. 13.

12. Shee must be slaine before Eleazars face: The flesh of Christ was slaine before the face of the Priests of the Lord in the new Testament; or rather Christ was offred up before the face of God the Father: that which in the sight of the world was a punishment, in the sight of God was a sacri­fice.

13. Ver. 4. Eleazar must take of this blood with his finger, to note, that men may not rudely with blinde hopes thrust in their hands into this sacred blood: it must be touched, or applyed with great discretion, and reverence; and the blood of Christ is to be touched with our fingers, or hands, not with our mouthes, or hearts onely: To note, that our practise should bee dyed in the blood of Christ, and savour of the vertue of his death, and our applications of it, that so wee may imitate his passion as well as know it: 1 Pet. 2.21.

14. The blood must be sprinkled directly before the tabernacle of the Congre­gation 7. times. Some understand the Jewish synagogue, upon which the curse for the effusion of Christs blood came most exquisitely, according to their owne desire, when they said, His blood be upon us, and our children: But ra­ther hereby is signified, that the Church of God onely hath the benefit of Christs blood applyed; and then 7. times notes both the perfection of Iu­stification, and the often need we have of the renewing of the application of it, and also the continuance of it to all ages.

15. The skin, flesh, blood, and dung of the heifer must be burnt, Ver. 5. By the skin, flesh, and blood may be meant the substance of the flesh of Christ: and by the dung, the base indignities and contumelies, which were cast up­on him, and these were all offered up, and sacrificed in the fire of his pas­sion.

16. Ver. 6. Cedar-wood, hysop, and scarlet are not without their signifi­cation: The Papists reach high here, that can finde in these three to bee meant three persons suffering with Christ: By Hysop should be meant the Virgin Mary, and by the Cedar, Iohn the Evangelist, and these two should suffer with him per compassionem mentis, and by the scarlet should be meant the theefe, that suffered with him per compassionem carnis.

Some thinke that the Cedar-wood is hope, that dwels on high, and will not be putrified: Hysop is faith, a low growing herb, that fastens her roote up­on the rocke: scarlet is charity: Others understand by the Cedar contem­plation: by the hysop humility, and by scarlet twise dyed, charity which is twise dyed,Coccus bis tin­ct [...]. viz. on the one side with the love of God, on the other with the love of our neighbour: All these must burne in the Lords passion: but I thinke, that hereby may be noted, that three things arise out of the passion of Christ: 1. th [...] [...] of immortality. 2. the hysop of mortification: For so [Page 25] the word purge applyed to hyssop Psal. 51. doth import. 3. the scarlet is the blood of Christ, which is twise dyed, in that it is twise applyed: once for expiation, 600. yeares agoe: and then againe for justification of every particular beleever.

17. The impurity of the Priests mentioned verses 7, 8. might prefigure the impurity of the Jewish Priests, till they were washed by conversion from their sinne in killing Christ, of whose conversion is mentioned Act. 6. But rather hereby may be gathered, as the Apostle doth gather it, the great excellency of Christs Priesthood above all those legall Priests. For they in their solemnest sacrifices were impure themselves, and needed cleansing but Christ was not so, Heb. 10.

Quest. How could the Priests be made uncleane by that, which did pu­rifie the people? Answ. Uncleanenesse was two wayes contracted. 1. First by the foulenesse of the things touched, and so he that touched a dead corps was uncleane. 2. Secondly by the unworthinesse of the man touching, and so it was here: He must professe himselfe unworthy to touch so sacred an expiation; we had need to take time even till the evening to humble our soules, and bewaile our unworthinesse of the blood of Christ.

18. Now after the death of the Heifer, it is said Verse 9. that a man that is cleane, must gather up the ashes of the Heifer, and lay them up without the Campe in a cleane place. This man, that is cleane, is the Gentile purified by faith (For this is after the death of Christ) The gathering of the ashes is the applying of the merits of Christ, and laying hold of the mysteries of his king­dome. The laying up of the ashes imports the Christians accounts of Christs merits, as his chiefe treasure: The cleane place is the cleane heart, for the merits of Christ belong not to all Gentiles, but to such as have a clean heart, and will keepe the mystery of faith in a pure conscience. Without the Campe notes the native condition of the Gentiles, who were without the law: strangers from the common-wealth of Israel, and from the covenant of pro­mise, without sacrifices, and out of the Synagogue of the Jewes.

19. These ashes are kept for the congregation; to note, that there shall never be want of merit to any Christian, to any member of the congregati­on of Christ: when he saith, it is to make a water of separation, it notes, what our sins bring upon us by nature, we are separate and cast out of Gods sight, and need the blood of Christ to recover us from our separation. This water was made of the ashes of the Heifer, and running water, to note, that after separation, to cleanse us again we must be sprinkled with a water made of the ashes of Christs merits, and the water of the grace of the holy Spirit of God: This is the perpetuall way of purification for sin, and in that it must be sprinkled upon us with Hyssop, it notes, that we can have no comfort either of the merits of Christ, or the grace of the Spirit, without the hyssop of true mortification.

20. He that gathereth the ashes, must wash his clothes and be uncleane, till the Even: to note, that even the neerer a Christian comes to the merits of Christ, the more he is affected with the sense of his owne uncleanenesse, he that hath the strongest faith doth most wash his clothes, yea he retaines the sense of his uncleanenesse till Even, that is, till death, as some interpret it.

Thus much of the sprinkling of the blood of the Heifer.

In the sprinkling, that was used,Of the sprink­ling at the Passeover. about the passeover there are not many things which need expounding.

The Lambe for the Passeover is Christ the lambe of God: the blood is the blood of Christ.

The sprinkling of the blood is the application of the blood of Christ.

The sprinkler is the Minister.

[Page 26]The hyssop wherewith it is sprinkled, is the word of mortification.

The people are the faithfull.

The house is the soule of man.

The doores of the house are the eares, eyes, and mouth of man.

Exod. 24.The benefit is deliverance and protection from the destroying Angell.

In the narration of the sprinkling of blood used at the ratification of the covenant:Of the sprink­ling at the rati­fication of the Covenant. The sense of the most things may be briefly touched.

The altar under the hill, is Jesus Christ, ready, to succour and sanctifie those, that are afflicted in spirit with terrors of conscience, in the sense of the law given on the hill Sina.

The pillars are the faithfull, that stand before, and beare witnesse to the comforts expected, or felt for the sacrifice of Christ, and they are 12. to note out the 12. Tribes, and in them all the faithfull.

The young men, and the first borne of the children of Israel, were types of the Elect in visible Churches, borne againe to God, his first fruites of the multitude, a people consecrated to God, as his onely portion.

These offer to God two kindes of sacrifice: the one was the Holocaust, or the whole burnt offering, even the dedication of themselves wholly even of their lives unto the death for the service of God, and the practise of god­linesse: The other was the pea [...]e offerings, which were sacrifices of praise, and thanksgiving.

The blood was the blood of Christ.

The basons, that received the blood, are the word and sacraments.

The Altar sprinkled with blood is Christ truly suffering, and truly retaining in himselfe all sufficiency of merits.

The other part of the blood sprinkled on the people, notes the application of the merits of Christ to the faithfull, and of his graces without diminishing from the fountains of excellency of merit and grace in himselfe.

The meanes, by which it is sprinkled, is to be supplyed out of the Heb. 9.19. viz. the hyssop of mortification, and the scarlet of charity, and the Christian love [...] with [...] against sin and [...]ervent desire of piety.

The benefit is the reconciling of the people to God, and the establishing of the covenant.

Of the sprink­ling Levit. 16.In the aspersion of blood mentioned, Levit. 16. I note onely foure things.

1. The benefits, that come by it, which are first entrance within the vaile, even the right to the kingdome of heaven. 2. The assured procure­ment and continued establishment of mercy from God, noted by the sprink­ling of the mercy seate 7. times.

2. The intercession of Christ noted by the incense, heated by the burning coales of his owne ardent affection, Ver. 12, 13.

3. The perfection of Christs mediation, in that no man is joyned with him, nor must any man be present, Ver. 17.

4. The extent of the benefits to all the Elect, noted by the sprinkling of the blood upon the foure hornes of the Altar.

Vse.The Use of all may be briefly both for instruction and consolation.

For instruction:

1. To the people, who should be above all things carefull to seeke the comfort of the application of Gods favour in Jesus Christ: oh wee must a­bove all things by faith keep this sprinkling of blood, as is said of thē, Heb. 11.28

2. Ministers should hence take notice of the maine end of preaching, which is to sprinkle blood upon the hearts of the people, that they may both be setled in the knowledge, and assurance of their right in Christ, and the covenant of grace, and likewise purged in their consciences from dead workes: we doe little by preaching, if we beget not reformation, and as­surance [Page 27] in the hearts of the people; he preacheth not that sprinkles not.

2. For Consolation.

Be not fearefull, Christs blood will protect thee, as safely, as ever did the blood of the paschall lambe the children of Israel.

Be not doubtfull, of the efficacy of it: For if the blood of buls and goates &c. could purifie in respect of legall cleansings? how much more shall the blood of Christ, who by the eternall spirit offered up himselfe to God, purge thy consci­ence from dead workes, and make attonement for all thy sins, cleansing thee from all unrighteousnesse, Heb. 9.13, 14, 15. 1 John 1.7.

Be not discontent, with thy condition, thou hast what was merited, and purchased with blood, how little soever it seeme in thy eyes.

But especially be not unthankfull for such a singular way of mercy, but with all gladnes of heart rejoyce above all things in Christ, & him crucified for thee. Hitherto of the persons saluted, the forme of the salutation follows.

Grace and peace be multiplied to you.]

It was the maner in their salutations to wish to their friends that which they accounted a chiefe happinesse to them:The forme of the Salutation. So doth the Apostle here wish­ing the multiplying of grace and peace. Grace and peace]

Grace must be considered two wayes. 1. First, as it is in God, and so it is his free love and gracious disposition to shew mercy in Christ. 2. Second­ly, as it is in man, and so it notes either the gifts of their minde, or their condition, or estate in Christ, and so the faithfull are said to be under grace, and not under the Law.

Peace is both inward, and outward: Inward peace consists in the conten­tation and rest of the soule, and so it is both the rest of the conscience from terrors, and the rest of the heart from passion [...] and perturbations. Outward peace is nothing else, but prosperity, or an estate free from unquietnesse and molestation, and adorned with needfull blessings.

Grace and Peace are the two principall things to be sought, and wished in this world, when Christ comes to inrich the world, hee comes with grace and truth, Iohn 1. he cannot be miserable, that hath th [...]se two, nor happy, that wants them altogether. Which may be a singular comfort to a Christi­an: in grace and peace is his portion, and he may goe boldly to the throne of God in the intercession of Christ to beg either of these in his need, Heb. 4. ult. God may deny him other things, but he will never deny him grace & peace.

And therefore also Christians should joy in the grace of God, wherein they stand, Rom. 5.3. and be resolved in themselves, that the grace of God is suffi­cient for them, 2 Cor. 12.9. Especially they should praise and esteeme and glo­rifie the grace of God: It is all God askes for as it were at our hands, even to honour him, by praising his grace and free love to us, Ephes. 1.6.

Woe unto wicked men, that neglect the grace of God, what shall it profit them to gaine the world (which yet they doe not) and want grace and peace: but especially why doe they not let Christians alone with their portion? why doe they trouble them in their peace, and despight them for their grace? can they not follow their pleasures, lusts, profits, honors, &c. and let Chri­stians live quietly by thē, who desire but liberty to enjoy grace with peace?

There is something also to be noted from the order of placing: grace must bee had before peace, there can bee no peace to the wicked, and hee is un­doubtedly wicked, that hath not the grace of God.

Be multiplied.]

Grace and Peace is multiplyed. 1. First when the number of gracious persons is increased: This is to be sought, and prayed for. 2. When the kindes of grace and peace are all had: For there is the manifold grace of God. 3. Thirdly, when the measures and degrees are augmented.

[Page 28] Vses.The Husbandman would faine have his seed increase, and the tradesman his trade: so would the ambitious man his honors, and preferments, &c. Even so should the Christian be ambitious, and covetous in his desires, that his grace and peace might increase.

Quest. What should we doe, that grace and peace might be multiplied?

What we must doe that grace and peace may be multiplied in us. Answ. 1. Be sure it be true grace, else it will never increase.

2. Thou must increase in [...]eeknesse, and humility: For God will give more grace to the humble, Iam. 4.8. and the meeke shall have abundance of peace, Psal. 37.6.11.

3. If thou wouldest have thy grace and peace increase, thou must be con­stant much in the use of all the ordinances of God, which are the meanes of grace and peace: As thou measurest to God in the meanes, so will God mea­sure to thee in the successe: thou must be much in hearing. For grace is in the lips of Christ, Psal. 45.3. and much peace shall be to them, that love Gods lawes, Psal. 119. and thou must goe often unto God by prayer, who gives grace and glory, and will withhold no good thing, Psal. 84.12. 2 Thess. 1.11, 12. Runne by faith to Christ, who is the Prince of peace, Esay 9.6. and stirre up the grace of God, that is in thee. For thou hast not received the spirit of feare, but of power. 2 Tim. 1.7.

4. Thou must not perplex thy heart with the cares of this life: but in all things goe to God by prayer, and cast all thy care upon him: so shalt thou have peace, that passeth all understanding to keep thy heart and minde: Phil. 4. 6, 7.

Thou must make much of the beginnings of desires, joy, liking, and care of the meanes of godlinesse, and not let them goe out, so as thou shouldest fails of the grace of God, or receive those graces in vaine.

6. Thou must be resolved upon it to deny ungodlinesse and worldly lusts, and to live righteously, and religiously, and soberly in this present world: else thou c [...]st never meete with true peace further then thou art good and true in thy heart; and as thou increasest in the care of reformation in thy life, so shalt thou increase in every good and perfect [...]ift, till thou come to a ripe age in Iesus Christ, Tit. 2.12. Esay 32.16. Psal. 125. ult.

This likewise may bee comfortable to a poore Christian, and that two wayes.

1. First, If he consider, that grace is not given all at once, but by de­grees, and therefore hee must not bee discouraged, though hee have many wants.

2. Secondly, if he consider the bountifulnesse of God to all, that seeke grace and peace, it may be had in abundance. For the Apostle implies, that God will multiply grace and peace, if wee bee constant in the use of the meanes, and glorifie him by seeking to him, hee will give liberally and re­proach no man.

HItherto of the salutation: the substance or the body of the Epistle fol­lowes: the doctrine whereof is two wayes to be considered,The order of the body of the Epistle. 1. as it is propounded, 2. as it is repeated: Three things are principally propoun­ded, and the same also repeated, or gone over againe. For there is first mat­ter of consolation, 2. Matter of exhortation. 3. Matter of dehortation. The consolation is from this third verse to the thirteenth of this Chapter. The exhortation is from ver. 13. of this Chapter, to ver. 8. of the 3. chap. The Dehortation is from ver. 8. of the 3. chap. to the end of that chapter.

Then doth the Apostle a little changing the order goe over the same three things againe. For he exhorts from ver. 1. of chap. 4. to the 12. ver. of the same chap. and then he comforts from ver. 12. to the end of the 4. chap. and the Dehortation he lodgeth under request to the Elders, and the people chap. 5.1. to 12.

In this first part he intends to comfort, where I consider, first, the Propo­sition of comfort, ver. 3, 4, 5. Secondly, and the confirmation of that com­fort, ver. 6, to the 13.

In the Proposition I observe, first, the maner of propounding, and the ar­guments themselves, by which he would comfort.

The maner of the Proposition is, that it is expressed in forme of thankes­giving in these words: Blessed be the God and father of our Lord Iesus Christ. The arguments of consolation are 3. The first is taken from our Regenera­tion ver. 3. the second from our Glorification ver. 4. the third from our Preservation unto glory ver. 5.

Blessed be God, 2. Observation from the cohe­rence. &c. Two things I observe from the coherence of these words: First, that a Christian can be in [...]o such distresse, but hee hath still cause to be thankfull to God for many blessings, though he be a stranger and used like a stranger, though he be scattered and driven to and fro: yet in all 1 the dayes of his dispersion hee may observe many memorable things, for which he ought to blesse God. Secondly, that a Christian should never 2 thinke of spirituall blessings, but his heart should kindle in him with desire to praise God for them.

Blessing is diversly taken or caryed: sometimes man blesseth Psal. 129.8. man: sometimes God blesseth man Psal. 67.1.: sometimes man is said to blesse God: and so here.

Man blesseth God three wayes: 1. In his heart, Man blesseth God 3. wayes. when being refreshed with Gods favour, and inflamed with the joyes of his presence, and nourish­ed with the sense of his blessings, hee doth lift up his heart within him in­wardly with affection, striving to la [...]d God and acknowledge his mercy▪ 2. In his tongue, when he taketh to him words and openeth his lips to confesse and praise God either in secret, or openly: either privately or publikely. 3. In his workes, and that 4. wayes: [...]. When hee sets up memorialls of Gods great workes or deliverances. 2. When hee receives the Sacrament, setting himselfe apart to celebrate the memory of Christs death, by which the covenant of God was confirmed, and the fountaine of all grace opened. Da­vid when hee would render thankes unto God takes the cup of Psal. 1 16.12. salvation. And the Sacrament is called the Eucharist from giving of thankes, and so the cup is called the cup of 1 Cor. 10.16. blessing: 3. By the obedience of his life striving to glorifie God in a holy conversation. 4. And lastly by shewing mercy, and thereby causing the hearts and lives of others to blesse God.

Great reason hath man to blesse God▪ 1. For God is blessednesse it selfe,Reasons of blessing God. [Page 30] and whether should the water runne but into the sea, from whence it is o­riginally taken. 2. Besides the Lord hath required our praise, as the chiefe meanes of Psal. 50.23. glorifying him: 3. And thirdly he hath blessed us, and therefore we have great reason to blesse him. He hath blessed us in the creatures: bles­sed the worke of our hands: blessed the fruits of our loines: blessed us in his sonne: blessed us by his Angells: blessed us by his Ministers: blessed us in the blessings of the Gospell, and blessed us in the fruits of the earth: blessed us in his house, and in our owne houses: blessed us in our Sabbaths, Sacraments, the Word, Prayer, &c. blessed us in our soules, bodies, states, names, &c.

And therefore let the people praise thee O God, yea let all the people praise Psal. 67.3. thee. Vse. All thy workes praise thee, and the Saints shall sing of thy praise, and of the glory of thy power, and the majesty Psal. 145.10, 11, 12. of thy kingdom [...].

The God and Father of our Lord Iesus Christ, &c.

This periphrasis is used to distinguish our God from the god of Turkes, Jewes, and Pagans.

The Lord was used to be knowne to the olde Church by the names of the God of Abraham, the God of Isaac, and the God of Iacob: but now in the Church of the Christians he is celebrated by the name of the God and Father of our Lord Iesus Christ.

Two things are here affirmed, 1. that God is the God of Christ. 2. that he is the Father of Christ: It is not against the use of Scripture to say, that God is the God of Christ, for (Iohn 20.1.) Christ saith, I goe to your God, and to my God, and Psal. 45.7. it is said of Christ, God even t [...]y God hath annointed thee with the oyle of gladnesse above thy fellowes. Now if any aske, how this can be;How God is the God of Christ. that God is the God of Christ, I answer by distinguishing the natures in Christ. If you consider Christ in his divine nature, he is God of himselfe, [...] but not [...]. but not sonne of himselfe: His person is of the Father: but his es­sence is of himselfe: but I thinke that this is properly taken or meant of his humane nature, for that he received from God by the mighty working and over shadowing power of the holy Ghost.

How God is the Father of Christ.And as he is the God of Christ, so he is the Father of Christ: his God in respect of his humane nature, and his father in respect of his divine nature: such an high Priest it became us to have, as was after the order of Melchisedech without father or mother. For so wa [...] Christ without father, as man, with­out mother, as God: now in that he is here said to have a father, it is to be understood of his divine nature,How Christ is without father or mother. in respect of which by an eternall generati­on the person of the Son was begotten of the Father: dreadfull is this myste­ry, and most difficult to be understood, or conceived, and the rather because nothing c [...]rnall or earthly is here to be imagined. For the Son was not be­gotten, as sons amongst men are: but after a more admirable and more ex­celling maner, neither know I how to expresse a way of conceiving of this generation better then by way of negation, denying unto it, whatsoever hath imperfection.

There is a threefold generation.

A threefold generation. Per se, de se, & extra se.The first is corporeall, called i [...] Schooles Logicall and predicamentall, and this i [...] of bodily things, which by themselves, and out of themselves, and without themselves doe beget. The second is transcendent and metaphysicall, and this is of spirits, and is men [...]ll. For here the minde as an uncomp [...]unded subject, doth not o [...] of it selfe, but by it selfe, and in it selfe beget, and thus it begets contemplation or reason, thoughts or affections. The third is su­pre [...] and singular, N [...] de se, sed per se, i [...] se. or [...], and that is that generation, by which the Fa­ther in himselfe, and by himselfe, by nature, and not by faculty or power, begets the Son, and this is th [...]t, which in this place is to bee conceived of: so that we must as [...]e [...]d highe [...], then the geni [...]u [...] of bodies, or soules, and [Page 31] when we are come to the Ocean, that is beyond and highes, then either of those, we must rest and wonder, especially taking heed to our thoughts, a [...] in other things, so that in three things we imagine no likenesse betweene the Father begetting the Son in the Trinity, and earthly fathers begetting their sonnes in the world.

First here is no priority in time betweene the father and th [...] sonne,Three things wherein Christs generation is not like ours. as in some sense there is in corporeall generations. For Christ is of the Father, but not after the father.

Secondly, there is no inequality: the son is not lesser, then the father. For Christ is coequall, as well as coeternall.

Thirdly, here is no division: the son is not divided from the father. For Christ is not only like the father [...], but of the same substance with the father, he is [...].Vses.

The consideration of this doctrine, that Christ is Gods son, may serve for divers uses. For as it may confirme us in the detestation of the blasphemous wickednesse of the Jewes, that would never receive the doctrine, that Iohn 5.18. & 6.42. & 8.19 Christ was the son of God: so it may diversly both instruct, and comfort: It may instruct us three wayes. For first, here we may see, that it is a matter of necessity to be beleeved, and accordingly we should labour to informe our selves aright in this doctrine, as being a point should bee illustrious in the Churches of the Christians, and the rather because of that promise, that who­soever shall confesse that Iesus is the son of God 1 John 4.15., God dwelleth in him, and hee in God. Secondly we may hence gather our owne dignity. For if this bee an honour unto Christ to have God to be his father, then what reason have poore Christians to rejoyce, considering that whatsoever they are in this world, yet they have no worse then the true God, the great I [...]ovah to be their father also? Thirdly, from hence by inference we may learn our duty to God: For by this doctrine we heare, that God is the father of Christ, now by other Scriptures we may observe, how Christ [...]ryed himselfe toward his father, and from him we may learne, how to order our behaviour also.

Three things are memorable in Christ. 1. Hi [...] [...]. 2. His patience and humility. 3. And his willingnesse to die:In three things we should learn of Christ to carry our selves towards God as to­wards our Fa­ther. all inferred upon this consi­deration, that God was his father. For first, Io [...]. [...].17, 1 [...] ▪ & 6. [...]8. If the father worke, the sonne work [...]th also, yea whatsoever the Father did, the Son did also. Yea Christ did not desire to be beleeved, when he said, he was Gods son, further, then he proved it, Iohn 10. [...]6. by doing the workes of his father. And for his patience and hu­mility it was admirable. This son of God had not whereon to lay his head: hee endured the impious contradictions of vile sinners, hee would not tempt God by presumptuous trusting upon extraordinary support, when ordinary meanes was M [...]. 4.3. offered▪ he was to be co [...]secrated through afflictions, and Heb. 2.10. to learne obedience by what he suffred ▪ and when he had suits to God his father, he doth in all humility pray and importun [...], yea h [...] used strong cryes in the dayes of his [...]esh, and left his father to expound the meaning of his prayer: Heb. 5.7, 8. also by the good pleasure of his own will [...]ven to honor him, as he thought best for him. And for his willingnesse to die in the [...]3. of Iohn hee useth that as a reason, why he could gladly goe out of the world, because it was nothing el [...]e, Iohn 13.1. but to goe to his father.

In all these we, that are yonger brothers, should learne, how to order our selves aright toward God. If we call God father, we should do the works of our father, and never desire to be longer reputed the children of God, then by our workes we could shew our generation to be of God by resem­bling his holinesse. And for patience and humility, we are specially charg­ed with it by Christ, even to learne of him to be lowly and meeke, and it is a great shame for us to make so much adoe about our crosses, when we con­sider [Page 32] the patience of Christ, or to thinke it much if we bee not heard in our prayers at the first, or as we would have it in the letter of our desires, when we observe the cariage herein of God towards Christ the son of his love.

And as this doctrine doth instruct, so it doth comfort, and that especially three wayes: 1. For first it may comfort us against all the difficulties of san­ctification, and against all the power of Satan. For as this doctrine tells us, that Christ is the son of God, so other Scripture doth assure us, that he will mightily prove himselfe to be the son of God by the spirit of sanctification, shewing his power in throwing downe and dissolving Rom. 1.4. 1 Iohn 3.8. the workes of the De­vill. 2. Secondly, it may comfort us in all our suits to God. For as by other Scriptures we know, that Christ is our advocate and hath taken upon him to present our prayers to God: so by this doctrine we may gather the suc­cesse. We are sure to speed well, when we have the Kings son to put up our petitions, and the rather because Christ doth desire to shew his greatnesse with his Father by obtaining our requests at his hands. For thereby the Fa­ther is glorified in his son, and God loves us so much the better, because wee love Christ, and beleeve, that he came from his Father, and shew it by using Iohn 14.12, 13, 14, 16, 23, 24, 26, 27. him as our Mediator: and indeed what need we any other to the King, then the Kings son. And thirdly, it may comfort us in respect of the hope of preferment by his service: we cannot serve a more honourable Lord. Ma­ny times if we serve earthly Princes, they may neglect us. For we seldome see all the followers of the greatest Princes come to preferment: but if Princes on earth were never so honourable, that they did purpose to exalt every one of their servants, yet under that hope men may consume all their meanes, and in the end die beggers, because the Prince may dye, before they get their preferment; but it is not so with Christians in their service of Christ. For as for greatnesse he is the King of all kings, and himselfe Lord of all lords ▪ so for well, he never neglected any, that served in truth and since­rity, and besides he cannot die. For hee hath life in himselfe, and therefore blessed are they, that serve him, and trust in his goodnesse. For he ever liveth to make request for [...] have [...]tten them to himselfe, that where hee is, there they may be also.

Thus of the maner of propounding: The places or arguments of Conso­lation follow. The first is taken from their regeneration, which is amplified here, 1. by the impulsive cause, the abundant mercy of God: 2. by the effect, a lively hope: 3. by the cause of merit, or efficacy, the resurrection of Iesus Christ.

The necessity of the new birth.Two things may be noted from the coherence: 1. the necessity of the new birth: 2. the honor of it. The necessity, in that it is so chained and linked, that it is apparant, we can no way have Iohn 3.5. 2 Cor. 5.17. mercy from God, nor glory in heaven, unlesse we be borne againe. 2. The honor of it may appeare, in that it is a worke, that stands in relation to the mercy of God, the glory of heaven,The honor of the new birth. the resurrection of Christ, the power of God, &c. all which belong to this admirable worke of the new birth.

In the handling of these words, I consider of them, as they lye in order, and so here are foure generall heads of doctrine to be thought of, 1. The mercy of God. 2. The regeneration of man. 3. A lively hope. 4. The re­surrection of Christ Jesus.

Which according to his abundant mercy, &c.

Gods mercy is abundant.The main proposition is, that there is abundance of mercy in God, he is full of compassion, and of great mercy Psal. 145.8, 9. his mercy is over all his workes: It is so great, it cannot be expressed. Psal. 36.5, 6, 7 The clouds may commend the extent of his faithfulnesse, and the mountaines may shadow out his righteousnesse, and the deepes resemble his judgements: but who, or what can expresse the excel­lencie [Page 33] of his goodnesse? It cannot be fully discerned any way, but in heaven.

Gods mercy is abundant: 1. In the fountaine in himselfe,1. In the foun­taine. there is an O­cean of mercy in God: It is infinite in him, as his nature is; yea it is his na­ture it selfe to be so: 2. In the streames, and that either generally considered,In the stream [...]s to all. and so it flowes to all the creatures reasonable and unreasonable, good and bad, Psal. 33.5. Mat. 5. The whole earth is full of his goodnesse: or more specially, as it flowes to the faithfull. Now Gods mercy is abundant to the faithfull 3. wayes: 1. In the kindes of mercy:2. To all the godly, and that three wayes. for the Lord Psal. 32.10. compasseth them about with variety of all sorts of mercy. 2. In the extent of mercy: Hee did not spend all his mercy on David, or Abraham, or the like: but he keepes and reserves mercy for thousands, even for all the thousands in all ages, that beleeve Exod. 20. with faith­full Abraham, and will Esay 55.4. Acts 13. heare and doe all Gods will with obedient David: He is plenteous in mercy to all that call upon him Psal. 86.5. 3. In the continuance of mercy Psal. 100.4.: for his mercy is as himselfe everlasting: and it must needs appeare to be so, that God is wonderfull abundant in mercy, because it is he, that is the father 2 Cor. 1.3. of all the mercy in the world, and it is he, that requireth mercy in men.

The use that may be made of the meditation of Gods abundance of mer­cy, may be both for instruction, and consolation. 1. For instruction two wayes principally: For first it may teach us therefore to run unto God in all misery, to seeke, desire, pray for, Psal. 123.2, 3. waite for, and trust upon his mercy: Here is enough, and therefore woe unto us, if we will not seeke it, when it may thus plentifully be had: Our confusion is just, if we neglect and forsake our owne mercy, it being opened and offered in such plenty: and secondly, this should teach us, how to shew mercy, even to doe it in all possible abun­dance, both for continuance, and extent, and for all the kindes both of cor­porall and spirituall mercies: for we should bee Luke 6.36. mercif [...]ll, as our heavenly father is mercifull.

But especially this doctrine is intended for the singular comfort of all hum­ble, and godly Christians; and how can it but be comfortable, if they consi­der, how exceeding abundant it is, [...] i [...], how [...]der his pit­ty is, how full his goodnesse is, how constant and large his treasures of grace are, how slow he is to anger, how willing he is to forgive all sorts of sinnes, yea and to multiply pardon too Exod. 34.6, 7 Mich. 7.18. Esay 55.8. Zeph. [...].17.: how he passeth by transgression, and taketh away iniquity, how wonderfully he is pleased in himselfe with sh [...]wing mercy, and how he quieteth himselfe, and rests in his love.

Ob. But some man may say, that this is a doctrine of liberty.Object.

Answ. It is not: For this doctrine is restrained for that;Solut. both if we re­spect godly men, and if we respect wicked men. If we respect godly men:How mercy is no occasion of liberty, either to godly, or wicked men. It is certaine, that though the Lord will not deny his mercy, or take away his goodnesse from them; yet if they breake his commandements, he will vi­site them with the rod Psal. 89., and make them to know by his strokes, how bitter [...] thing it is to abate of their care to feare, and serve God: 1. And for wic­ked men, it is wonderfull cleare, that the Lord for all this goodnesse in him­selfe, or unto good men, will not by any meanes Exod. 34.7. cleare the wicked. If they blesse their hearts against his threatnings, he will not be mercifull to them Deut. [...]9 19.: It is true, that power and mercy belongeth to God; yet it is as true, that Psal. 62.12. he will give to every man according to his worke: they onely shall finde Prov. [...]8.13. mercy, that confesse and forsake their sinnes: while they Ionas 2.8. follow foolish vanities they for­sake their owne mercies: Esay 27.11. He that made them will not pitty them, and he that formed them, will not have mercy upon them: God is gracious, and mercifull, slow to anger, &c. but it is onely to such, as turne to him with fasting, weep­ing, and mourning Ioel 2. [...]2, 13..

Quest. But doth the Lord shew no mercy to wicked men?Quest.

[Page 34] Answ. Answ. Yes, he doth: but deceive not thy selfe, he doth not shew them this mercy to forgive their sins, or save their soules: and that thou mayest know distinctly, what mercy God doth shew, I will instance in one onely place of Scripture,What mercy God shewes to the wicked. and that is the 9. of Nehemiah: for there thou maist see, what mercy the Lord shewed to the wicked and rebellious Israelites. To o­mit the extraordinary: he gave them good lawes, ver. 13. and made known to them his holy sabbaths, ver. 14. and forsooke them not, when they dealt proudly against him, ver. 16, 17. and gave his good spirit to instruct them, ver. 20. and for a long time multiplied his outward blessings upon them, ver. 21, 25. and when they wrought great provocations he sent them enemies to afflict them, ver. 26, 27. and when they cryed sent them Saviours to deli­ver them, ver. 27. and after often revoltings, he was often intreated, ver. 28. and did withhold his worst and consuming judgements for a long time, ver. 30, 31. these and such like mercies, the Lord may, and doth shew to wic­ked men.

Hath begotten us againe, &c.]

Hitherto of the mercy of God: now it followes, that I should intreat of the regeneration of man. As for the necessity, and honor of the worke of the new birth, I have touched it before; I onely here propound three things to be considered of: 1. The meanes: 2. The lets: and 3. the signes of the new birth.

The meanes of the new birth.For the first: the ordinary meanes, by which God doth beget us againe, is the word preached, as these places doe evidently shew. Rom. 10. 14. 1 Pet. 1.23. 1 Cor. 1.21. Gal. 3.2. Esay 55.4.

The lets of the new birth.For the second: this great worke is marvellously hindered, and that di­versly: For first many men are seduced: seduced I say, either with hope of 1 mercy howsoever, or with the colours of civill honesty and some good they doe: or with pretence of after-repentance: or with the examples of wise, learned, and great men: or with prejudice conceited by reason of slanders cast upon such, as are converted: or with the common charity of the world, [...], when they die: or with false opinions, as that men have all their regeneration by Baptisme: or that reformation will prove an enemy to their credit, or profit, or contentment: or else, that they are as they should be, because they are better then they were, and have more liking of Sermons, or care of religion, or such like.

Secondly, multitudes of men are senselesse and ignorant, and through 2 wretched inconsideration weare out their dayes without care or conscience: they never consider either the number, filth, or guilt of their sinnes: or the greatnesse and fiercenesse of Gods wrath and threatnings against their sins: or of the certainty and dreadfulnesse of the vengeance to come: or of the nearenesse of death, or terror of judgement: nor consider they, the very ef­fects of sin, that are already upon them, they perceive not their death in sin, and the sleep of their conscience; and the inefficacy of all Gods ordinances, and the absence of Gods spirit, and the impotency of all the faculties of their soules unto that which is good.

Thirdly, many are hindered through irresolution, and sluggish inconstancy: 3 they have many pangs of remorse, and are neare the birth, and give it over a­gaine. For either they forget it, or neglect it upon experience of difficulties, or objections against it; or else because they finde more required, then stands with their ease, or credit, &c.

Fourthly, worldlinesse is a monstrous let in many: I say not covetousnesse, 4 which is an excessive desire of having super [...]luities: but a vaine over-load­ing of the minde with continuall cares about businesses in the world▪ The love of earthly things, and the cares of life choake all the sense, they get in [Page 35] Gods house. For they suffer their businesse to eate up their thoughts and consideration, whence flowes forgetfulnesse and hardnesse of heart.

Fifthly, this worke hath many and great adversaries, if wee respect it in 5 the truth and sincerity of it: It is opposed mightily by devills invisible, and by wicked men of all sorts visible; sometimes by learned men, sometimes by the prophane multitude: Satan strives to overwhelme the beginnings of it in many with the floods of reproach, and disgracefull oppositions.

Lastly, it is hindered in the most men by the perver [...]e love of some speciall 6 sin, with which men are besotted, and unto which they are so ingaged, as God must have them excused, till they finde time to give it over.

Thus much of the lets.

3. Now for the signes of new birth: amongst many, I instance in foure.Foure signes of new birth. The first is the washing of mortification, by which I meane a serious, secret, and unfeigned voluntary godly sorow for all sin, striving in particular to be­waile those sinnes, unto which they have been most prone, or in which they have most corrupted themselves. This is to be borne of water and of the holy Ghost Iohn 3.5.: This is the washing of the new birth Ti [...]. 3.5..

The second is the imitation of Christ, by which we Mat. 19.28. follow him in the re­generation. Now this imitation of Christ must have in it three things. First a willingnesse to deny our ease, profit, credit, will, or what else can be, ta­king up any crosse, that Luke 9.24. Iohn 15.18. Rom. 8.29. 1 Iohn 5.4. we may shew our desires to be like him in sufferings: secondly, humility and Mat. 11.29. lowlinesse, which will shew it selfe, not onely in a continued base opinion of our selves, by reason of our corruptions; but also in the meeknesse and quietnesse of our affections, and in readinesse to doe the meanest office in the service of Christ, or his members: thirdly, innocency of life, or a constant care to be holy as he is holy, hungring after righteousnesse, and loving purity, and seeking the contentment of all wel-doing.

The third signe is the love of all such▪ as are 1 Iohn 3.14. 5.1. begotten againe of God: For whosoever is borne of God, loves all those, that are borne of God: but this love of Gods children is such a love, as shewes it selfe: first by a desire to love God and keep [...] 1 Iohn 5.2. godly doe: second­ly, by a willing and ready Apology for such as feare God: thirdly, by fellow­ship with them Phil. 1.5. in the Gospell: fourthly, by sympathy or compassion in Rom. 12.16. their joyes, or sorowes: and fifthly, by an estimation of them, as Psal. 16.3. the onely excellent ones.

The fourth signe is the inbred native desire after the sincere milke of the word 1 Pet. 2.2.. By the desire to suck you may discerne a living childe from an abor­tive birth: but then it is to be observed, what kinde of desire it is. For the comparison sheweth, it must be a constant desire, such as is renewed e­very day, as we see it to be in the infant; and besides, it must be such a de­sire, as is joyned with a secret and sound contentment in the word: The childe doth almost nothing else, but suck and sleep, in the strength of that it hath sucked; and further, if it be a true desire, it is after the word, as it is milke and sincere, it affecteth plainenesse, and acknowledgeth no wisdome like Gods, nor effectualnesse of speech more powerfull, then the words of sacred scripture; and lastly it is such a desire, as intends growth in know­ledge, wisdome, utterance, prayer, grace, and holy duties.

Thus much of the signes.

The consideration of the glory and necessity of the worke of our newThe Vse. birth, may exceedingly reprove the wretched, and wilfull neglect of it in thousands of people, especially of such, as be continuall hearers, and cannot be ignorant of the doctrine of it; how many are the souls, that like the black­amoores will not be made white? the spots of whose sinnes are like the spots of the Leopard, which will not be gotten out. These have had promises to [Page 36] allure them, and precepts to divert them, and threatnings to humble them, and yet are never a whit the better: woe unto them, they have not sought their peace in the day of peace: yea are there not many, who heare their own lets opened, and yet goe away unreformed? Oh the depth of the deceitful­nesse and wickednesse of mans heart!

Vnto a lively hope, &c.

Foure things may be here noted: three of them I will but touch.

First, that there is hope unto the righteous: He can be in no such estate, or distresse, but there is hope, the poorest Christian hath Iob 5.16., his hope, and if hee were inclosed with crosses, yet he is Zach. 9.11. a prisoner of hope: and therefore wee should pray God to shew us the Ephes. 1.18. hope of our calling, and should the more willingly suffer afflictions, Rom. 5.3. rejoycing in hope.

Secondly, none have hope, but converted Christians▪ For all carnall men are Ephes. 2.12. without hope in the world; I meane without true hope. For the hope that wicked men have, though they leane upon it, is but Iob 8.13. as the house of a spi­der, and therefore woe unto them; for their hope, when they shall most need it, will be, as the giving up of the ghost Iob 11. ult..

Thirdly, there is one hope unto all Gods children: they hope for the same glory, as they have the same faith, and therefore we should live, and love so together, as they that hope to raigne together in heaven Eph. 4.3, 4, 5..

But the fourth thing is the chiefe, and that is, that there is a lively hope, and a dead hope. For the one is expressed, and the other is manifestly impli­ed: There is in godly men a lively hope; there is in wicked men, but a d [...]ll and a dead hope.The differen­ces betweene a lively hope, and a dead hope in sixe things. Now if any aske, what difference there is between a live­ly hope, and a dead hope; or between the true hope, and the false: I answer, that they differ in six things. First, in the use of the meanes: for a lively hope will use all the meanes, that are appointed of God, and not that only, but it seeketh and expresseth the Lam. 3.25. to 31. affections requisite to the right use of the 1 meanes, and it will be painefull and patient: Now the common hope of car­nall men betrayes it selfe in this, that they thinke to g [...]e to heaven, though they never use the [...], or [...], nor with any 2 paines or patience. Secondly, in adversity a lively hope plainely shewes it selfe: For it will make a man to runne to God, and powre out his heart be­fore him,Psal. 62.10. resting satisfied if it can get comfort, and a promise from God; whereas the dead hope is of no use, when miseries and adversity comes: It delights not in prayer, and will not brooke to come in Gods sight; it runs to carnall and devillish helps, and if it faile in them, it excites impatient mur­muring, or despaire. Thirdly, a lively hope is attended with lively joyes: 3 when God workes the hope of heaven, he workes also at some time or o­ther, more or lesse the joyes of heaven, which hee utterly denies to wicked 4 men. Fourthly, mans hopes may be tryed by [...]he object: A [...]ke a wicked man, what is the thing he would have in heaven, and he must answer, it is the joyes and happinesse of heaven: But aske a godly man, what he would have in heaven, and he soon answers, it is the holinesse of heaven, hee would be there, because he would sin no more: but the wicked would be there, because they would suffer no more: it Gal. 5.5. is righteousnesse that hope waiteth for. 5 Fifthly, the true hope Tit. 1.1, 2. will acknowledge the truth, which is according to godli­nesse: but the false hope thinkes it enough to know it; it will not adventure it selfe to be so forward as to professe it. Lastly, whosoever hath the true hope, 6 1 John 3.3. purgeth himselfe, that he may be pure, as Christ is pure: but the dead hope cannot abide much mortification.

Vse.The use of all this may be to instruct both carnall men, and godly men: Carnall men should take notice of this difference, that so they might ad­dresse themselves to seeke this true and lively hope, which that they may ob­taine, [Page 37] or attaine; they must shun hypocrisie, and deny all ungodlinesse, and worldly lusts, and labour for true grace: for the Iob 8. hypocrites hope shall perish, and we can never attaine unto the blessed hope, unlesse we resolve to Tit. 2.12, 13. live soberly, and righteously, and religiously in this present world; and this everlasting consolation and good hope 2 The [...]. 2.16. is had onely by grace: and the godly should here learne to hold fast their lively hope, as one of the excellentest fruits of their regeneration, and their daily refuge should be to nourish Heb. 6.18. and strengthen them­selves in it, and to that end acquaint themselves constantly with the comforts of the scripture, which were penned especially to that end, that they Rom. 15.4. might have hope.

And thus much of the third thing.

By the resurrection of Iesus Christ from the dead.

Concerning the resurrection of Christ, as it may here be considered of, [...] propound foure things. 1. In what sense it is here to be understood. 2. How his resurrection hath relation to us, in that our new birth is here ha [...]ed up­on it. 3. I answer a question or two, which here may be moved: and then I make use of all.

For the first: Some have understood by the resurrection of Christ here synecdochically, the whole worke of redemption: Some understand the words, of his spirituall resurrection in our hearts by faith through the opera­tion of the spirit of grace: for as he dyeth in us by infidelity; so he riseth in us by faith, But I [...]ake it here, as it is commonly taken, even for the resur­rection of his own person, even for that work, by which he did shake off the power of death, and quicken his dead body restoring the soule to it, and re­ceiving to himselfe in his humane nature, a blessed, celestiall, and glorious life. In the beleefe of this we differ from Pagans: They can beleeve, that he dyed; but we must beleeve, that he rose againe. This was solemnly fore­told by Psal. 16.10. David, and foreshewed by Mat. 12.40. Io [...]ah; manifested by an Mar. 16 6. Angell; re­corded by the Evangelists; published by the Apostles; and demonstrated by 1 Cor. 15.5. &c. six severall apparitions.

Now for the second: The resurrection of Christ i [...] [...] fountaine of singu­lar benefits unto us: For from thence flowes, 1. our glorification: for hee went away to provide a place for us,Foure benefits of the resurre­ction of Christ even to prepare Iohn 14.3. those heavenly mansions for us. 2. The resurrection of our bodies: for the spirit that raised Christ from the dead, hath thereby given us assurance, that he will raise our Rom. 8.11. 1 Cor. 15. mortall bo­dies also. 3. The confirmation of our faith, and that in divers things: For his resurrection assures us that he is the promised Messias, and Ron. 1.4. sonne of God: and that our debt is payed, and that hee hath discharged the uttermost far­thing (for else he had not beene let out of prison,) and that he hath vanquish­ed all our spirituall enemies, and utterly foiled and disarmed them, in that they could not keepe him downe, when they had him in the grave: but he hath triumphed over them. 4. Our justification, and regeneration: for so the Apostle shewes in the 4. to the Romans, that Rom. [...]. ult. he rose againe for our justifica­tion, and here it is expresly said, that we are begotten againe through the resur­rection of Iesus Christ.

Quest. But may some one say: If this be true,Quest. that we are begotten again by the resurrection of Jesus Christ; then it seemes, men were not b [...]gotten againe in the old Testament; or else not by the resurrection of Christ: For he was not then risen.

Answ. For answer hereunto,Answ. wee must consider in the resurrection of Christ two things: 1. The act of his resurrection, and 2. the vertue of it: we are not regenerate by the act of his resurrection:Christ risen in the old Testa­ment 3. wayes. and for the vertue of it, Faith could receive it, aswell as the act was to come, as now in us it doth the act being past: Christ was risen in the old Testament three wayes: [Page 38] 1. In the counsell of God. 2. In the word of prophesie. 3. In the efficacie of it.

Quest. Quest. But how doth it follow, that we are regenerate, because Christ is risen?

Answ. How our rege­neration de­pends upon Christs resur­rection. Answ. I answer: Christ must be considered two wayes: first naturally as man: secondly mystically as head. If Christ be considered barely as a man, it doth not follow; but if he bee considered in the mysticall union with his members, as he sustaineth their person, and was surety for them it will follow, he rose againe to this end, that he might receive power to raise our soules by the first resurrection, and our bodies at the last day. Or more plainely thus: Our regeneration depends upon the resurrection of Christ three wayes: 1. As his resurrection was a pledge, and assurance, that he would raise us; he shew­ed his power, that he could doe it, he laid downe his body before our eyes, and quickned it againe before our faces, and gave us that signe to assure us, of what he could doe fo [...]us. 2. As by his resurrection, he merited ours. 3. The spirit of Christ applies the vertue of Christs resurrection for the quicken­ing of us, and the accomplishment of our whole vivification, and new obe­dience.

VsesThe uses of Christs resurrection are both for consolation, and instruction. It may comfort us against all the accusations, or temptations of Satan, or the censures of the world; who shall lay any thing to the charge of Gods chosen? who shall condemne them? Is not Christ dead or rather risen againe, and sitteth at the right hand of God, and maketh request for us? hath hee not paid our debt? hath he not fully triumphed over death, sinne, and hell? Againe: would we have a signe, that in Christ all the promises of God shall be yea and Amen? we need no other signe, then this, that as Ionas was three dayes and three nights in the belly of the whale; so the sonne of man was three dayes in the heart of the earth, and the third day rose againe. Finally, why should we now be afraid of death, or any other spirituall, or terrible enemy? why should those last things dismay us? hath not Christ had a most glorious [...] them in a most [...]e [...]rible m [...]nomachy, when they did the worst they could? and therefore we may solace our selves in the conquest, and say insultingly: O death where is thy sting? O grave, where is thy victory? Is not death swallowed up into victo­ry? thankes be to God, which hath given us victory also through Iesus Christ our Lord.

But if we would have benefit of Christs resurrection, we must then seek the vertue of it to our selves, as the Apostle shewes in his owne practise, Phil. 3.9.

Quest. Quest. But how may we extract vertue out of Christs resurrection?

Answ. How we may get vertue from the resurrecti­on of Christ. Answ. We may get out the vertue of his resurrection by meditation, se­riously thinking of it, and of the end of it; by found contemplation, ponder­ing of it, and by prayer begging the working of the spirit therein; but espe­cially laying hold upon it by faith, and glorifying God by beleeving, that it shall be according to Gods promise effectuall unto us: And we must also at­tend to the motions of the spirit, yeelding our selves over to bee framed by them, and we must not thinke much to suffer the labours of Gods messen­gers to worke upon our stony hearts, as the Angells of God rowling away the stone that lyeth sealed upon our hearts by nature. And thus much of the resurrection of Christ, and of the first argument of our consolation. Now the second followes in the fourth verse.

THis argument is taken from our glorification, which is here generally described to be the inheritance of the Saints, which is amplified foure wayes. First, by the properties of it, and they are three: For it is 1. incor­ruptible. 2. undefiled. and 3, immarcessible, or that withereth not. Second­ly, by their present interest in it; it is not now possessed, it is held only in ti­tle, being laid up for them. Thirdly, by the persons, that shall inherite, and they are you, that is you that are begotten againe. Fourthly, by the place, and that is heaven, the best place. For it much commends an inheritance, if it lye in convenient and commodious places.

Incorruptible, undefiled, and that fadeth not, &c.

Three things are here said in the praise of this inheritance, which I purpose in the doctrine of them to handle together.

The first thing affirmed of this inheritance is, that it is incorruptible, Our inheri­tance is incor­ruptible in 4. respects. and so it is in foure respects. 1. because there we shall need none of those meanes of preservation, which of necessity are requisite in this corruptible world; nei­ther for the body, nor soule. For our bodies, wee shall need no aire, food, sleep, heat, or cold, apparell, or the light of the Sunne, or Moone, or mari­age, or physicke. AndMat. 22. Apoc. 21. 22, 23 & 22.5. for our soules, wee shall need no sabbaths, sacra­ments, temple. 2. Because our happinesse shall not bee annoyed with any thing, that might corrupt it either without us, or upon us, or in us. There shall be noEsay 57. 2. Apoc. 22. Mat. 6.16. Esay 25. [...]. war, no unquietnesse, no violence, no fraud, no sicknesse, paine, weaknesse, old age, no terrors, no sorow. 3. Because this happinesse shall never expire, it is immortall, there is no death there; hence the word is ren­dred by some immortall. 4. Because it is an estate of all perfection and bles­sednesse, and so some thinke it is the genus to the two other words.

The second thing affirmed of this inheritance i [...], [...] [...]defiled,Our inheri­tance is undefi­led in five re­spects. and so it may be said to be in five respects. 1. Because there we shall live separate from all polluted things, such as are the devill, the grave, hell, and wicked men: all things that might offend shall then be removed from us, no tem­ptations, no tares shall be there left. 2.1 Cor. 15. 53. Rom. 16.20. Mat. 13. Because there we shall bejoyned to God, that most undefiled essence, the fountaine of all holinesse, whence will flow two admirable felicities: First, the continuall Vision of God, in respect of which, we shall behold him immediately, we shall converse with him no more by scriptures, creatures, signes, or other meanes; but by an 1 Cor. 13.12. Mat. [...].8. 1 Iohn 3.2. admirable way not now revealed unto us: There shall the pure in heart he perfectly blessed, when they shall see God face to face, as he is in his glory. Secondly, the participation of the divine nature, not by a powring out of the divine es­sence, but by the communication of divine qualities, such as are 1 Pet. 1.4. immorta­lity, wisdome, glory, justice, vertue, &c. Thirdly, because we shall there enjoy the fellowship with unspotted Angells, and blessed soules, and that af­ter an undefiled2 Thess. 1.7. Heb. 12, 19. &c. maner with all purity, concord, and quietnesse. 4. Because we our selves shall be cloathed with perfection of nature, being made like:1 Iohn 3.2. unto Christ-man, and that both in soule and body: In soule, Gods image in undefiled graces being perfected without mixture either of defects, or corruptions: yea our very bodies shall be made like the Phil. 3.22. glorious body of Christ [...] For they shall be without death, shame, weaknesse, or trouble some drowsi­nesse, or unweildinesse. For so the Apostle to the Corinthians excellently sheweth, by opening foure dissimilitudes betweene the sowing, and the raising of the body: It was sowen 1. in corruption, 2. in dishonor. 3. in weaknesse, 4. a naturall body: but it is raised, 1. in incorruption, so as it [Page 40] cannot putrifie or die any more: 2. in glory, so as it shall never be shamed or dishonoured either through deformity,Dan. 12.3. Mat. 13.43. or reproch; they shall [...] shine as the sun in the firmament: 3. in power, being delivered from all weaknesse, or in­firmities: 4. a spirituall body, because in divers respects they shall be as the spirits, or angells; as 1. in continuing without meat, or mariage: 2. in swift­nesse, or agility able with unconceivable nimblenesse to passe through the ayre, or Luke 20.36. heaven: 5. Because as our natures, so our service shall be perfect, we shall serve, and worship, and praise God day and night without either weaknesse or Rev. 7.15. Psal. 16.11. It withereth not in divers respects. wearinesse.

The third thing affirmed of this inheritance is, that it withereth, or fa­deth not, and well is this happinesse praised for this: For how should it wither, 1. if we respect Rev. 21.3. 1 Cor. 15.28. Psal. 36.17.15. the presence of God, and the Lambe, who will be all in all? Can the Sun in nature refresh the creatures, and shall not the bright­nesse of Gods presence doe it much more? Was it such a priviledge to eate at Davids table, or to Luke 22.30. sit downe in the kingdome with Abraham, Isaac, and Iacob: what then shall it be to be refreshed with the fulnesse of the sweete presence of God? 2. If we respect the fulnesse of all joyes and contentment, which shall for ever support the hearts of the Elect; their joyes shall never be dryed up, nor grow into loathing, as all earthly Psal. 16.11. 36.8. joyes doe: 3. If we re­spect the perfection of all things round about them, they shall inherit Rev. 21.7. all things, and those made new also.

Vses.The use is first for information. For here is implyed the wretchednesse of our earthly condition, there is nothing here in this world, but it will cor­rupt, and is defiled, and will lose his glosse and beauty: An estate that is incorruptible, undefiled, and that withers not wee shall never have till wee come to heaven. Secondly, for reproofe: Oh doe not men now know, what a kinde of place heaven is? why then doe they turne the glory of such an in­corruptible estate into the similitude of corruptible things, while they prefer the thing [...] of this world before the glory of that, which is to come? and why do [...] [...] they not that the Rev. 22. un­ [...] shall not enter into heaven, and 1 Cor. 15.50. this corruption shall not inherit incor­ruption? Oh why doth silly man suffer himselfe so to be bewitched, as with incurable doting to pursue these withering earthly things, and neglect those immarcess [...]ole felicities in heaven? Thirdly, for instruction, and so the thought hereof should esp [...]ially affect us with a desire to seeke this immortall and undefiled happinesse; and to this end we should, first begin our separation here from the wicked [...] 2. we should subject our selves to the incorrupt or­dinances of Jesus Christ, if we would have God to be a father of immortality, we must acknowledge him first 1 Tim. 1.17. the king of all ages, and let him make us, and frame us by his ordinances: 3. we must mortifie our corrupt natures, and re­fraine from all things, that may any way 1 Cor. 9.24. corrupt us: 4. we must put on Christ; for he 1 Tim. 6.16. Rom. 13.13. onely hath immortality: 5. and lastly, we must continue in well-doing, as the Apostle shewes, Rom. 2.7. we must begin our incorrup­tion hereby sincerity of life: for so this word is [...]endred, Ephes. 6.24. Lastly, it may serve for singular comfort to a Christian in all distresses, but to thinke, what a wonderfull glorious estate is provided for him, yea even the more he hath experience of the vanity and wretchednesse of this world, the more he should admire the happinesse he lookes for: yea it may be one reason, that the Lord will have his servants throughly tryed with the mise­ries of this life, that so they might know the worth of that rest and glory, they looke for in the life to come. Oh what reason have men to desire to dye, and to hast to the comming of Iesus Christ? to long for it? to pray for it? to be even impatient in the fervent expectation of it? to sigh after it?

But before I passe from this point, one thing may in generall be noted, [Page 41] that is, that all these properties doe equally belong to all the Elect: the whole inheritance, and every part of it hath these praises, which hinders not, but there may be a proper reward unto every man; but it is sure, that the wor [...]t lot in this inheritance shall have the fulnesse of the perfection of these praises.

Which is reserved, &c.]

We have the right and title in this world, but the inheritance it selfe is in the fathers keeping, and possessed as yet by some of our elder brethren, wee are in our minority in this world, if thou wert a Prince borne, thou must not inherit the first day, and it is the better for us, that it is so: for so it is the safer from sinne, violence, Satan, &c.

For you] That is, for such as are begotten againe: some reade in us, or in you, to note, that men must looke into their hearts, whether they shall have heaven: For if Christ and his spirit dwell not there, they are never like to come to this glory; but I reade it as before, and so it plainly notes, that none but converted Christians have any interest in this inheritance.

Lastly, this inheritance is commended by the place, where it lyeth, it is in heaven. The Holy Ghost would have us meditate much even of the very place of our glory; but for explication of this, I propound two things: 1. where heaven is: 2. wherein it excelleth other places.

First, by heaven, I meane not the ayre, as sometimes the word signifieth: nor yet the heavenly moveable orbes, that are visible above our head, but the place of the blessed, where Esay 57.15. Where heaven is: God dwelleth, and Christ in his body is ascend­ed, and where the spirits of just and perfect men now are. Now where this place is, cannot be knowne by sense, because it is not obnoxious to any of the senses, nor can we learne, where it is by reason. For it is true, that the ninth heaven is not knowne by sense: for we cannot see it, or heare it move, &c. yet Astronomers by the effect of it, though it be above the starry firmament, have found it out certainely to be. But now for the heaven of the blessed, that extends not to us by any effect or influence, and therefore cannot be known by reason: Scripture onely doth reveale it, and so it is manifest to be a place, that is above us. For Christ Eph [...]s. 4.8. ascended up into heaven, and we shall be Iohn 14.17. where he now is. It is called Esay 57.15. the high and holy place; and Gods family is calledGal. 4. Rev. 21. Ierusalem that is above; and the Psalmist saith, Psal. 113. Heaven is not every where. God dwelleth on high: so that it is a place farre above all those visible elements and heavens. As for those, that imagine heaven is every where, where God is, we may mani­festly conceive of their error. For so to goe to heaven, were to goe to hell: for God is there also, as thePsal. 139. Psalmist faith; and our Saviour saith not, Our Father which art every where, but Our Father which art in heaven ▪ and be­sides, God and the devill doe not keep house together. But we know, that the devills live in this ayre, and every where round about us in these visible regions of the elements, and therefore heaven must needs be above all these.

Now for the excellency of this place above all others:2. The excellen­cy of heaven above all other places. who is able to de­scribe it? yet for help to thy meditation, consider the names that be given to it. It is called Paradise, the Fathers house, the throne of God, the kingdome, the heavenly Ierusalem. 2. The shadowes, by which the excellency there­of is signified. In the 21. of the Revelation a search is made through all the bowels of the earth to finde out all the precious treasures, that could be had, gold, pearles, and precious stones of all sorts, and what can these serve to? onely to shadow out the glory of the walls of the new Ierusalem, and the gates, and to pave the streets of that City. But there is not treasure enough in the whole world, so much as to shadow out the mansions, that are there, and the inward furniture, or the glorious cloathing, or dyet of the Wor­thies, that shall dwell there, much lesse the divine Royalties, and preroga­tives [Page 42] eternall of that excellent heaven. 3. Consider but the summe of that, which Divines out of the Scriptures write of it: For substance: It is a place obnoxious to no corruption, alteration, passion, nor motion; it is not whir­led about as these heavens are. For quantity: it is greater, then all this world besides. For qualities: it is most exceeding light, most pleasant, and most faire; a place wherein none evill needs be found, and none good can be wanting, having upon it the very glory of God, even a most divine splendor.

HItherto of our glorification. The third argument followes, and that is taken from our preservation unto glory, which is this Verse: It is two wayes amplified. First by the meanes of our preservation, and secondly by the end of our preservation. The meanes are twofold: First in God his power, and secondly in us our faith: The end is salvation, which is also am­plified first by the things which goe before it, viz. preparation, and revelati­on: It is prepared to be revealed: Secondly by the time, in the last time.

From the coherence and generall consideration of these words three things may be briefly noted.

1 First, that such is our wretched condition in this world in respect of cor­ruption, adversaries, temptations, &c. that were it not for Gods mercy and power, neither present grace would hold out, nor the glory of heaven ever be enjoyed.

2 Secondly, that the same God, that of his mercy begot us againe, and pro­vided an incorruptible inheritance, doth undertake also to preserve it, hee takes it upon himselfe to see it accomplished; which should bee a singular comfort [...].

3 Thirdly, that Gods children may draw many arguments of consolation, and get great experience of joy from the very observation of Gods provi­dence in preserving them.

[...] Kept] The word in the originall signifieth properly to keep as a towne is kept from the enemies in the time of war with a garrison and so it is ren­dered 2 Cor. 11.32. where it is said Aretas kept the City with a garrison: In the Gal. 3.23. third of the Galathians the word is used metaphorically to expresse our condition under the Law, he saith we were kept under the Law, that is, the sinner having transgressed was kept by the Law, as it were under a strong garrison, that he could not possibly escape, unlesse he be delivered by Christ, the law will hold him so fast, he shall not possibly get away; now here it is used to expresse the wonderfull safety of all men, and women tru­ly converted, they are kept with a garrison, wherein two things may bee noted.

The Christi­ans condition here is a mili­tary condition.First, that the dearest of Gods children in this world are in continuall war, they are ne [...]er at such rest and peace, as to discharge their garrison: seldome or never but they are continually in war either outward with the world of wicked men, or with crosses, that daily assaile them, or else inward with temptations: Heaven properly is the rest of the godly: or if they bee at any time free: yet they are in danger, and therefore still stand upon their guard, which should teach us under either afflictions or temptations never to account it strange, and if at any time God give us some little breathing, not to grow secure, but rather be still providing for the war againe.

[Page 43]Secondly, that Gods children have a garrison to defend them. A fivefold gar­rison of the Christian. Now if any would know distinctly how this is true, I will endeavour to shew it to be true five wayes.

1. For first we see, that sometimes they are fenced and protected by the godly, who as an holy army rise up in their defence to help them, either by Apologie, succour, or prayers.

2. Sometimes the unreasonable creatures protect and avenge the righ­teous. God can send the armies of silly creatures, as a valiant garrison to defend Israel, and offend Pharaoh, and they are strong, that doe Gods worke.

3. It is sure, that the Angels are alwayes in garrison for the Elect, pitching their tents round Psal. 34. about them, that feare God. That which Elisha and his man saw with bodily eyes every beleever may be assured of by faith.

4. God can raise up in them even an army of powerfull thoughts and me­ditations, so as their very inward tranquillity, arising from the testimony of a good conscience, and the knowledge of Gods excellent love, can make, and Phil. 4. [...]. keepe them secure and sound.

5. But lastly, in all these, and above all these, God himselfe is the Chri­stian mans garrison, Psal. 18.2. as David saith, God is his rocke, his fortresse, his strength, his buckler, his high tower, and his deliverer.

All this may very fitly serve for two uses.Vses. 1. First for consolation to the godly, and that two wayes: First if they consider how carefully God hath provided for their safety, and that he is 2 Thess. 3.3. faithfull and will doe it: Secondly if they observe, what is implyed hereby, for in that God plants a garrison a­bout his people, it imports, that they are wonderfully deare unto him, Jew­els of great price, which God would by no meanes lose, yea great Princes, that are preserved with such a continuall guard: If Gods government to­wards his people were every way visible and manifested, the meanest Chri­stian would appeare to be no whit inferiour to the greatest Monarch.

2. Secondly this implies terror and amasement to all the wicked. For it imports, that God cares not for them, and takes no charge of them, yea thathe accounts them as enemies, and yet they are not without their [...]rison nei­ther: But what is it? they have their hearts kept by the devill, as a strong man armed for their ruine, and the law keepes them with a strong guard, till the day of Christ.

By the power of God.]

The word translated, power, is rendered Mat. 7.22. 11.20, 21. 13.54.58. mighty workes, sometimes Gal. 3.5. 4 Questions about the power of God keeping us. miracles, &c. but ordinarily it is meant as here, power: The maine do­ctrine is, that the preservation and keeping of the faithfull depends upon Gods power. Now for explication of this doctrine, I must answer divers questions.

First some one might say doth it follow, God hath power to keepe us, therefore he will?

It doth not simply follow, but in two respects:1 Quest. Answ. 1. First in respect of the intercession of Christ; he hath Iohn 17. mediated for our preservation, and the father will grant what he askes, and therefore so long, as he hath power hee will continually doe it. 2. Secondly in respect of Gods promises, he hath promi­sed to use his power for our preservation, and therefore as sure as God hath power, so sure are we to be preserved.

Quest. Now if any aske, how it may appeare,2 Quest. that Gods power is enga­ged to keep us?

Answ. I answer, it may appeare evidently by these scriptures,Answ. 2 Cor. 12.9. & 1 Cor. 4.8. Heb. 1.3. Ephes. 3.20. Heb. 7.16. Mat. 6.13. Rom. 1.4. Iude 24.

Quest. Now if any yet ask,3 Quest. which way God doth shew his power in our preservation?

[Page 44] Answ. Answ. I answer, the Lord doth exercise his power in keeping us three wayes. 1. In his word, making that a glorious instrument to keep us to sal­vation, it is as it were the arme of God, it is called expresly Rom. 1.16. the power of God unto salvation. For by the word is the demonstration of the spirit and of power 2 Cor. 2 4., as the Apostle speakes; and thus Christ liveth still on earth 2 Cor. 13.4. by the very power of God in the word: yea there is an effectuall working of power Ephes. 3.7. given to the word. 2. The Lord exercises his power in keeping us by the grace of his spirit in us 2 Cor. 12.9., by making grace to be sufficient for us: strengthen­ing our saith, and establishing us with every needfull grace, especially in times of tryall. For a Christian hath 2 Tim. 17. received the spirit of power, and of a sound minde. 3. In the workes of his providence, by his disposing and rai­sing meanes to protect, and uphold the faithfull against, in, or out of all trou­bles, &c.

4 Quest. Quest. But may some one say: Is the promise of Gods power in the pre­servation of the faithfull so absolute, as doe what they will, Gods power will keep them?

Answ. Answ. No: For if Christians would have God to keep them, they must themselves keepe that which is committed to them: they must keep the word, even the patterne of wholesome words in faith and love: they must stirre up the grace of God in them; and waite upon God by prayer, and the constant use of all the meanes, and here they must live by faith: they must keepe them­selves in their wayes, or else they must not wonder, that the Lord doe as it were tumble downe the wall of their protection and seeme to leave them to themselves.

Vses.The use hereof is divers: 1. First it may serve for confutation of that false opinion of the Papists about their doctrine of free-will. For marke it: The very Saints have not power to keep themselves, no not after calling, and therefore much lesse before calling. 2. And further it may confute the very confidence of all the adversaries of Gods people: they insult many times over the godly, because they are so few, so meane persons, so simple, and weake, and pride themselves in the conceit of their owne greatnesse, and power to compasse all their plots and malicious intendments against the godly: But they doe notably deceive themselves. For godly men are pre­served not by their owne might, or meanes, or friends, or sufficiency, but 1 Sam. 29. Esay 41.10, 11, 12. by the power of God: grossely therefore are they deluded, if they thinke to prevaile finally against them. 3. Yea this might fully and at once confute the objections of the weake Christian: Oh he hath so many infirmities, and temptations, and allurements, and corrupt inclinations, so many lets and dis­couragements, and so wanteth the meanes, that hee can never persevere to the end: these are his feares, and this workes his unbeleefe. But all this is soone answered: Thou standest not by thine owne strength, but by the power of God, and therefore I must apply that speech of Christ to the Sadduces to them: a little turning them: you erre, not knowing the promises of God in the scriptures, nor the power that is in Gods nature.

Secondly, this may serve for information: For it may shew us the impo­tency of all earthly things, nothing but Gods power can keepe us to salvati­on. His worke it is to preserve, whose will it is to save. Mans naturall life stands not in the Luke 12.15. abundance of the things, he doth possesse: neither is our spiri­tuall life sustained by the bare having of abundance of meanes.

Thirdly, it may serve for instruction, and that divers wayes: 1. First, we should beg of God the spirit of wisdome, and revelation, to shew the exceeding greatnesse of his power Eph. 1.18, 19., that we might discerne it, and beleeve it by faith; seeing we doe not observe it by sense and reason: 2. Secondly, we should daily ascribe power unto God, even acknowledging continually his power in [Page 45] keeping us from day to day, as our Saviour Christ teacheth us in the Mat. 6.13. Lords prayer, when hee teacheth us to ascribe kingdome, power, and glory to him: and with Peter wee should learne to put off praise from our selves unto God, as hee did in the cure of the Cripple, saying, Acts 3.12. not by our power is this man made whole. 3. Thirdly, wee should par­ticularly of God seeke the experience of his power. As for example, we should not rest in 2 Tim. 3.5. 2 Cor. 6.7. the forme, or shew of godlinesse, but seeke the power of it: wee should not only get a little faith, but strive with God by prayer, till he 2 Thess. 1.11. ful­fill the worke of faith with power: we should not thinke it enough to pray, but we should seeke the spirit of prayer, and to doe it with power Zach. 12.12., even to be made by the annointing of Christ, Priests after the power of endlesse life: so we should seeke the power of conference, and utterance in the confession of the truth, in admonition, instruction, consolation, or propounding of our owne doubts: for 1 Cor. 4.20. the kingdome of God is not in word, but in power. 4. Fourth­ly, we should hence learne to be undaunted in afflictions, though it were to adventure all, even life it selfe for the Gospell; seeing we are kept by Gods power, we may say in any distresse, as Paul did: 2 Tim. 1.2.8. I know whom I have belee­ved, and he is able to keep that which I have committed unto him, till the day of Iesus Christ. If God keep our soules, it matters not, what else be in danger. 5. Fifthly, Ministers should hence learne to preach with power, and strive after it: For it is not the ordinance of God, but the power of God, that preserves the hearers: It is not preaching, but powerfull preaching, that keepes the soules of men, till the day of Christ. 6. And lastly, the people should learne to place their faith not in the wisdome, learning, paines, or 1 Cor. 2.4. graces of men; but in the power of God.

Lastly, this serves for consolation to all Gods servants against all their feares, troubles, adversaries, temptations, or what else might make them doubt their perseverance: For God is able to doe above all that they can aske, or think, according to his power Ephes. 3.20., which worketh in them: The divine Power gives us all things 2 Pet. 1.3. needfull to life and godlinesse, and though they have but a little strength, yet the Lord can open a doore of knowledge, and grace, and comfort unto them, which no Rev. 3.9. man, nor devill can shut; and therefore let us from our hearts give praise unto the onely wise, and strong God, that is able to support us from falling, and to present us faultlesse before the presence of his glory at the appearing of Iesus Christ Jude 24..

By faith, or, through faith.]

The meanes in us to preserve us is our faith, and that this will keepe us through the power of God, is apparant by the scriptures: Iohn 3.36. Hee that belee­veth on the sonne of God hath everlasting life: (he is as sure of it, as if he had it) and he shall not come into condemnation Iohn 5.24., but is passed from death to life: Christ is the bread of life (for nourishment) and he that commeth to him by faith shall John 6.35. never hunger nor thirst: He that commeth to Christ shall in no wise be cast out: Christ will be so far from losing any one soule, that beleeveth in him, that not so much as his flesh, or any part thereof shall bee lost, but the Ioh. 6.37, 39. whole body, that is delivered to the grave, shall be raised at the last day: whosoever Iohn 11.26. beleeveth in Christ shall never die: For hee that Rom. 10.9. confesseth with his mouth, and beleeveth with his heart shall be saved: God will keep that which by faith is committed to him, and Christ 2 Tim. 1.2. will bee at the last day made marvellous in all that beleeve: but that this point may bee more plainly understood, I propound three things. 1. First what faith doth for our preservation. 2. Secondly, how it doth it. 3. What kinde of faith doth it, and then the uses.

For the first, there are tenne things, which faith worketh, by all which,Faith doth 10. things to fur­ther our pre­servation. and every of which, wee are greatly helped, and furthered in our preserva­tion.

[Page 46] 1 First, it inflames in God a singular tendernesse of care to remove out of the way, what might be an occasion of falling, and therefore our Saviour Christ shewes, that God so loveth the weakest Christian, that is truely hum­ble and beleeveth, that if any whosoever shall offend him, that is, cast any stumbling block in his way; in respect of the sore judgements of God upon those, by whom such offences come, it were better a milstone were hanged a­bout their neckes Mat. 18.6., and they cast into the bottome of the Sea. 2. Secondly, as 2 it procureth the healing of the soule of temptations, even of all the wounds of the serpent, quenching his fiery darts by shewing us Christ Iohn 3.15.16 Ephes. 6. the true brazen Serpent of our recovery. 3. As it is the daily hand and mouth of the soule, 3 by which we feed upon Christ the bread of life, and so are by the strength of that precious nourishment, kept to Iohn 6.35. 17.8. Rom. 1.16. life everlasting. 4. As it lighteth us the way to heaven. For as there is a light apprehended by sense, and a light of 4 reason: so there is a light of faith, by vertue of the promise of Christ, who said I am come a light into the world, Iohn 12.46. that whosoever abideth in me, should not 5 abide in darknesse. 5. As it bringeth us within the compasse of Christs inter­cession. For when hee prayed the father to keepe them from evill, hee ex­pounds his meaning to be, to extend that his intercession not onely to his A­postlesActs 10.43., Iohn 17.15.20. but to all that should beleeve through their word. 6. As it procures the pardon of all sins according to that of Peter; to him gave Acts 10.45. all the Prophets 6 witnesse, that through his name whosoever beleeveth in him shall receive remis­sion of their sins. 7. As it will excite and compell a Christian in all suits to 7 seeke his owne help. If a man beleeve, his faith will make him speake both by confession, and 2 Cor. 4.17. Acts 18.19. prayer to God, and by inquiry and counsell, and reproof to men. 8. As it procures the seale of the holy spirit of promise, and the earnest 8 of the inheritance purchased Eph. 1.14, 15. Iohn 7.38, 1 Iohn 5.10.. Faith opens such a fountaine of joy and in­couragement within a man, that it makes him breake through at length all doubts and difficulties, having a witnesse within himselfe, even the witnesse 9 of the spirit of adoption. 9. As it procures strength to suffer adversity, so as a man shall not faile or sink under crosses, or wrongs. For he that hath given us to beleeve in his [...] Phil. 1.27., gave [...] also strength to suffer for him. 10. Lastly as it overcomes the world, John 5.4. that is, it fortifieth a Christian against all, pleasures, 10 profits, carnall friends, hopes, feares, dangers, or whatsoever it is, that either by inticement, or inforcement, the world might draw them away by.

How [...]aith doth this.Now for the second: If any aske, how faith doth all this: I answer, it doth it, first as in generall it assures a Christian of Gods love, and that God is his father, and will love him to the end, and this assurance is wrought by the knowledge and application of Gods promises, and the observation of the signes of those promises in himselfe. Secondly as it renewes upon every oc­casion a particular perswasion, that God in such and such a crosse or tempta­tion, &c. will for his promise and sons sake keepe, and deliver him in par­ticular: For God stands upon this particular faith: I will not instance only in these cases extraordinary, mentioned in these Scriptures, Mat. 8.13. and 9.28. Mark. 5.36. and 11.23. John 4.20. but it is true also in cases ordi­nary: A perswasion, that God will help, and keep us, will keep us indeed. Heb. 2.5. For the just lives by his faith, and it shall be to us according to our faith: so as he that beleeveth, or is so perswaded, Rom. 9. shall not be ashamed.

All Marke 9.23. things are possible to him that beleeveth, and the true reason, why ma­ny things are not obtained, is because we are not perswaded, they shall be ob­tained: as for extraordinary things the same God that hath determined, that miracles shall cease, hath caused that kinde of perswasion to cease too. Thirdly it doth it, as it sets meditation and prayer aworke, meditation I say, as it lookes upon Christ, and the former promises of God in him, and pray­er, as it begs performance in all humility warranting hope upon that generall [Page 47] promise Mat 21.22. whatsoever you aske the Father in my name beleeving it, you shall have it.

Now for the third, it must greatly be pondred, what kinde of faith,What faith will not pre­serve us. or per­swasion can effect all this? This I unfold negatively, and affirmatively: ne­gatively, it is not a verball faith, will doe it: By a verball faith I meane a bare affirming, that a man hath faith without all reason or discerning, that inward­ly there is any such thing in his soule; and this abounds every where amongst the ignorant sort, that take beleeving to be nothing else, but to say they doe beleeve: but this will availe nothing: Nor is it a forced faith, that will worke this: by a forced faith I meane such, as the faith of devils, when a man is compelled to beleeve some truth, not for love, or desire after the truth, but out of a servile disposition, because he cannot tell, how to deny it, or object against it: Jam. 2.19. The devills beleeve and tremble, and so doe many wic­ked men. Nor is it a partiall faith; I am driven to use these tearmes, that by them I might expresse the severall humors of men: by partiall faith I meane this, when a man will beleeve some truthes, but not all, as some men will be­leeve Moses [...] 5.46., but not Christ: the Law, but not the Gospell: the truth of directions for life, but not the assurance in particular by the promises in Je­sus Christ: and contrariwise some will beleeve Christ, but not Moses, they thinke the promises are true, but they will never beleeve, that such and such threatnings can be so: God will be more mercifull. Againe some men will beleeve in prosperity, while they see meanes Iohn 9.3 5., but not in adversity, when they want what they desire, or when their confidence may bring them into disgrace, or trouble: Nor is it a limiting faith, that will appoint, how it shall be before it bee beleeved. The Jewes will Iohn 4.48. 6.30. beleeve, but then Christ must worke wonders at their appointment: The Pharises will beleeve in the Messias, but then he must be such a one, as they will describe: many could beleeve, if God will doe it by such meanes, or at such times, or in such mea­sure, as they could name Luke 22.67.. Thomas will beleeve, but then he must first see Christ: but it Iohn 1.50. Mat. 27.42. was otherwise with Nathaniel. Nor is it a dead faith that Iames Iames 2. speakes of, that is without workes, that will effect this: Nor will the Luke 8.13. Gal. 3. Iohn 2.23, 24. temporary faith doe it. Lastly, the wavering faith, hath but little force, I meane a faith, that is tossed with so many fancies, and so many doubts, that hath a kinde of habit of inconstancy, which may be found in many Christians, that perhaps in the generall have a true faith: my meaning is this that when we give liberty to the power of every fancy, or temptation, or doubts, or impediments, or affliction: so as if any thing fall in our way, that in the least measure might seeme to crosse our desires, we are presently out of all heart, or perswasion, and usually are never setled, but when nothing opposeth us; this kinde of wavering and weaknesse is wonderfully scourged with want of sense and experience of Gods mighty working, or at best it gives but dishonourable entertainment to the greatest meanes of God. For though perhaps great mercies are greatly affected for the present, yet the sense of them is instantly gone, and every trifling crosse turnes the heart out of contentment, and so out of perswasion too for all, that is not yet had: Iohn 11.40. Rom. 4.18. Iam. 1.6, 7. These are unstable in all their wayes.

But contrariwise that perswasion, that is thus mighty through Gods power to keep us, is a perswasion Rom. 10.14. originally begotten by the word, prepared Mat. 21.31. by repentance, witnessed 1 Iohn 5.10. by the spirit, confirmed Ma [...]. 16.16. by the Sacraments, renew­ed Mat. 11.23, 24 by prayer, attended 1 Cor. 13.7. with the love of God, encouraged by Rom. 5.3, 4. experience with­in our selves 1 Tim. 1.16. or others, and continued by Luke 8.12. Iohn 8.32. some seed of the word.

The use of all this is threefold: 1. First for terror to all those, that live without faith, and for humiliation to all those, that live without the setled assurance of faith: Here men may see, what by faith might be had,Vses. and the [Page 48] need of it. Now what can be the estate of such, as neglect it and willingly sit downe in unbeliefe, but even the condemnation hereunto belonging: He that Iohn 2.16.18 bele [...]veth not is condemned, and this is the condemnation of worlds of men, even their wretched sinning against faith and assurance of Gods pro­mises: This is the true reason, that theyIohn 8 24. dye in their sinnes, this isIohn 10.26. a signe they are not of Christs sheep. For if they were, they would beleeve in him; yea and the wretched wilfulnesse of many in confirming themselves in the neglect of assurance, causeth many times these fearefull judgements, that they should be given over to such an estate, as they should neither see nor un­derstand: the Lord being as it were madeIoh. 12.38, 39 unwilling, that they should bee converted: yea this very unbeliefe may cause God to repent of his mercies, and destroy menIud. 5. even after many singular favours bestowed upon them: what shall I say, if we out of this text consider the use and need of faith, may not Christ wonder at our unbeliefe Mat. 6.6., if still we will goe on in security?

Secondly, we should all then be perswaded to settle about this work of faith and assurance, knowing the singular worth and use of it, and to this end pray unto God to shew us the greatnesse of his power in them that beleeve, and withall make use of the light, while we have it to walke in it, that [...]o the Lord may still owne us, as the children of light, &c.

Lastly, it may be a great comfort to all, that have gotten assurance. Hee Rom. 10.11. that beleeveth is in such an estate for happinesse, as he needs not be ashamed, no the Lord will so performe all things according to his faith, that he shall never be ashamed. A man need be ashamed of nothing but his unbeliefe; and of every such Christian it may be said, as once it was of one,Luke 1.45. Blessed is she that beleeved. For there shall be a performance of those things, which were told her from the Lord.

Vnto salvation.

This is the end of our preservation.

From the coherence and generall consideration of the words three things may be noted.

1 First converted Christians shall be saved.

2 Secondly, unlesse we endure to the end, all is vaine: It will not profit us to be kept for a time, or a long time, but it must be till the very moment of salvation.

3 Thirdly, here we may note a lively difference betweene a temporary faith, and a justifying faith.

Difference be­tweene tempo­rary faith, and justifying faithThis is best at last; the other is most lively, when it is first hatched.

This is sorowfull at first, but leads to joy: The other is joyfull at first, but leaves men in such a case, as they must lye downe in sorow.

This is onely in such, as shall be saved: the other in such as may be dam­ned: note, I say may may be, not shall be.

This is a strong garrison to guard us in the evill day: the other is confident, till evill come, and then it betrayes men.

This will not rest without assurance of salvation to come: the other is se­cured with probabilities, and hopes, and conjectures present.

This is a great discerner of wants, and therefore beares it selfe upon Gods power: The other lookes chiefly outwards, and considers not his fall, till he be falling.

Thus in generall.

Vnto salvation] Salvation is threefold: 1.Acts 7.25. Corporeall: 2.Luk. 1.71. &c 19.9 spirituall in this life: or 3.Heb. 9.28. Of salvation, and what is imported in the word. eternall in heaven. It is eternall salvation is here meant, and so salvation properly notes the negative part of our happiness in heaven that is, that there we shall be made safe, that is, we shall be out of the reach of Satan, evill men, the flesh, sinne, infirmity, sorow, paines, reproach, evill [Page 49] example, discouragemēt, death, hell: but by synecdoche it notes the whole hap­pinesse of a Christian for ever in glory: but this is named, because it is easier to tell what shall not be in heaven, then what shall be there.

The Uses are both for instruction and terror:Vses. For instruction this may teach us two things: first to acknowledge Gods great mercy, in that hee gives us the meanes of salvation, which wasIob. 4.22. Act. 13.26. Rom. 1.16. 2 Tim. 3▪15. wont to be the sole honor of the Jewes: If carnall men had such availeable meanes for earthly things, how would they esteeme them? how rich and great would they be? secondly, our hearts desire and prayer unto God should be, thatRom. 10.1. we might be saved, even that we might have it as well as heare of it: and to this end

First, we should shake off that naturall security, and drowsie sleepRom. 13.11. that 1 is upon our hearts, especially we should not deceive our selvesRom. 13 13. For many a man thinks he should be saved, when he hath little reason for it.

Secondly, wee should use all diligence to get the knowledge of heavenly 2 things: For Christ will never be salvation Act. 3 47. Luk. 1 77.79., where he is not first light.

Thirdly, we should be especially carefull to seek the knowledge of Gods favour in the remission of our owne sins. For God giveth knowledge of salva­tion by 3 Luk. 1.77. remission of sinnes; and to this end wee should imploy our selves in 2 Cor. 7.10. repenting us of our sins.

Fourthly, as a singular furtherance hereunto wee should be wise in discer­ning 4 the seasons, fearfull to2 Cor. 6.2. stand out the day of salvation. For our repen­tance and assurance might be at some times speeded with singular successe, whereas delay may breed either losse or difficulty.

Fiftly, our hearts should be so set upon heaven, that we should alwaies be 5 ready to obey both present and absent,Phil. 2.12. working out our salvation with feare and trembling. Those daring, venturous, bold spirits that dare live in any evill, so it stare not in their faces, and have not a heart fearfull of the last evill, aspire not to immortality: they expresse not the care, or hope of heaven.

And as it serves for instruction, so it may serve for terror and great re­proof to all wicked persons, that doe shift off andH [...]b. 2.3. neglect so great salvation, and frustrate the meanes of savingH [...]b. [...].7, 9. their owne soules.

Prepared.] Salvation is prepared five waies:Salvation may be said to be prepared five waies. 1. By preordination, and so it wasMat. 25.34. prepared before the world was, asEsay. 30 33. Topheth was prepared of old for the wicked. 2. By creation, and so it was prepared when the Lord made of no­thingProv 8 27. that glori [...]us place above these visible heavens. 3. By the mission of Ch [...]ist, who by his obedience and sacrifice meritedI [...]h. 3.16. Heb. 5.7.8▪ 9. Eph. 1.14. for the elect this eter­nall salvation. 4. By regeneration: for so we are said in the verses before to be begotten againe to an immortall inheritance: for therein the Lord breaths into us that lively hope and other immortall graces. 5. And lastly by justification, forgiving us all our sinnes that might keep us out of heavenLuk 1.77. Rev. 19 7, 8. Eph [...].5, 6., and clothing us with the righteousnesse of Christ, and accepting us thereupon as his adopted children in Christ.

2. Preordination is the fruit of Gods counsell: Creation of Gods power: regeneration of Gods word: Christs mission of Gods love: and justification of Christs resurrection. Preordination, and creation, and Christs mission are past, and so salvation is prepared: Regeneration and justification are pre­sent, and so it is preparing; now there is a preparation which remaines yet, and that shall be in the last time, by the citation of the world, by the last trump, by the collection of all Nations from the foure winds of heaven, after they are raised: But I think this is not meant here.

The Use is threefold: First wee should acknowledge Gods great love, that thus provideth for us so long before, and say with the Prophet, Lord what is man that thou art so m [...]ndfull of him! Secondly, we should kindle our [Page 50] desires after an estimation of this salvation: for certainly it must needs be excellent that is so long in preparing. But thirdly and principally, we should learne to prepare for it. For if God prepare it for us, wee should much more prepare our selves for it: yea it may be, that God writes this for our instruction: we heare what God doth, that we might learn what to doe our selves.

Quest.Now if any should aske, what we must doe in preparing for salvation?

Answ. We prepare for salvation five wai [...]s.I answer, we must prepare five waies. 1. ByMat. 3.2.3. repentance for our sinnes. 2. By procuring the assurance of it in the signesHeb. 6.9, 11, 12., seales, and pledges of it. 3. By the labour of love, endevouring with speed to dispatch Gods [...]ph. 6 13. Pr [...]v. 24.27. 2 Tim 4 8. work, even the taske that God hath set us to. 4. By laying up treasures in heaven, both by sending our prayers thither before, and by conversing in heaven by meditationMat. 6.19 20. H [...]w many wayes s [...]l [...]ati­on is h [...]d. and desires. 5. Lastly, by speciall preparation for death, waiting till the time of our changing do [...] come.

Thus of preparation: The revelation followes.

To be revealed.] Two thing [...] are here implied, and one expressed: The things implyed are, first, that the salvation of the soule is a hid mysterie. It is not yet revealed, and so it is first in the doctrine of it to Pagans, secondly in the assurance of it to wicked men in the Church, they sit in darknesse and in the shadow of death, sometimes for want of meanes, but alwaies forGal. 3.22, 23. want of faith to beleeve it in their owne case: nay they see not clearly the happinesse of the elect in general: for the glory of their salvation is darkned by their af­flictions and disgraces in the world: thirdly, it is in some respects hid, and not yet revealed to the faithfull: For first, many of the children of God want the knowledge of it, which they might have, through neglect either of the means of assurance, or the order of life. For God doth in the brightnesse of it shew P [...]al. 50 ult. his salvation to them that dispose their waies aright.

Secondly, none of the children of God know it, as it shall be, and that if we respect either the instant of time, when God willMat. [...]4. accomplish it, or the full perfection1 Cor. 13.9▪ 10, 11, 12. of the glory of it. 2. That it shall never be fully revealed till the last time.

Quest.But, is it not at all revealed in this life?

Answ. To whom sal­vation is revea­led, and how. [...]I answer, it is: But then consider to whom, and how, and in what things. It is revealed to the godly in a moreIoh. [...]7.6. particular manner: for the wicked have but a generall glimpse of it. It is revealed by the word2 Tim. 3.15., which tea­cheth it: by the spirit1 C [...]. 2 10., which sealeth it, and causeth us by the word to un­derstand our right in it; and by the graces of Christ, which as signs prove i [...]. And for the last it is revealed three waies: 1. by way of negation: for in this life, wee see by the word, what shall not be in heaven, as not sinne, sor­row, sicknesse, death, &c. 2. In respect of the assurance of faith and h [...]p [...]. 3. In [...]sp [...]t of the f [...]st fruits, and pledges, and beginnings of salvation in saving graces.

Salvation [...] be revealed [...]t the last day 3. wayes.The doctrine expressed is, that salvation shall be revealed at the last day, and that three waies: fi [...]st by the voice of Christ, who in the lastMat. 25. sentence shall set out the glory of Gods mercy before men and Angels, describing the worth of the Kingdome of God, which he hath prepared for the elect. 2. God will then inlarge, and perfect the understandings of the faithfull in full conceiving of the worth of eternall things. 3. It shall be revealed, in that it shall be enjoyed. The revelation of it shall be the possession of it, and this is principally meant here.

Vses.The Uses of this doctrine concerning the revelation of salvation are di­vers: First it is exceeding comfortable unto Gods children, and thi [...] com­fort may be concluded out of this doctrine three waies: First from the gene­rall, they may hence be greatly heartned, that those great things which are [Page 51] promised, shall one day be revealed: They are now the sonnes of God, but it doth not appeare what they shall be: their miseries are revealed now, but their salvation is but prepared to be revealed. Secondly, here is comfort in particu­lar against slanders and reproaches, and the evill censures and surmises of men, and wretched imputations. Their innocencie shall one day be revea­led, and the sinnes and secret plots of adversaries shall one day be discove­red;Mat. 10 24, 25, 26. There is nothing covered, that shall not then be revealed: that day shall try mens works. And also against all sorts of erosses might this doctrine com­fort us: For if we did thinke of the things that are not seene as yet, they would make us hold all our afflictions light and momentary, in comparison of what we expect. And thirdly, from the lesse to the greater, they may hence deduce singular comfort: For if now at some times, when it is but in preparation to be revealed, Gods people doe find so much comfort, what shall that superabundant happinesse be, when that Abyssus shall be broken up,Abyssus. and the mines of treasure shall be discovered and possessed?

Here is also implyed by the contrary wonderfull terror to the wicked men: they little know what shall befall them, the Lord now treasures up much for them, and aDeu. 32 34, 35 Rom 2.5. day will come, when it shall be revealed. If that an­ger, that God in this world doth Rom. 1.18. reveale from heaven by his threatnings, or by his judgements be so terrible, oh what shall it be in the last day, they shall call for the mountains to cover them, when the Lambe shall sit upon his throne to open the mysterie of their iniquity and Gods anger; and it is a misery ad­ded to their misery, that they cannot discerne it, but for the most part die without knowledge Iob 36.12., and sinke into perdition before they be aware: But es­pecially woe shall then be to the hypocrite,Luk. 12.1, 2. for his maske shall then be pul­led off.

Thirdly, this doctrine may serve for instruction, and that two waies: First, we should be thankfull, if God have in any measure revealed unto us his love, and this mysterie of our salvation: For there are many wise men, and great men, to whom in the secrets of his judgement thatMat. 11.25. knowledge is denied: Secondly, we should with earnest expectation wai [...] for the revela­tion of the sons of God, seeing that that is the time of glorious and unexpressi­bleRom. 8.19, 21, 22. liberty.

And thus of the revelation of salvation.

In the last time.]

These words are diversly accepted in Scripture: Sometimes they note in definitely any time that isGen. [...]9 1. Deut. 4.30. far off: sometimes they note the whole space of time from Christs first comming to theEsay [...] 2. H [...]s 3.5. Heb [...] 2. 1 Ioh. 2.18. second: sometimes they note the later age of the world neerer the second1 Tim 4 1. 2 Tim. 3.1. 2 Pet. 3.3. comming of Christ: sometimes it notes the time after the resurrection, till the end of theI [...]h. 11.24, 12, 48. judgement, and so it is here.

Before I come to the particular consideration of these words, there are di­vers things may be noted in the generall.

First, that Gods last workes are his best works, which should teach us to imitateRev. 2.19. God, and never feare the forbearance of God; time cannot change him, he will be never the worse, or the colder for delay.

Secondly, if woe marke, what daies these last daies are, wee may also note, that God doth his best workes, when men doe their worst. For of these last daies it is, that the2 Tim. 3.1. 2 Pet. 3.3. Apostle speaks, that they should be such wicked and perillous daies: and this we should learne of God also, to let our piety and patience then shine most, when impiety and violence doe beare most sway.

Thirdly, there is a time when God will at once fully deliver, and save his servants,Deut. 32. [...]6. to 44. Luk. 18.18. and judge for them, and thereforeGal 6 9, 10. wee should not be weary of well-doing.

[Page 52]Fourthly, Gods servants must not think to be fully delivered, till these last times, and therefore they must walk circumspectly redeeming the time, and al­waiesRev. 16.15. stand upon their guard; seeing the daies will be ever evill, wee should remember, and hold fast, and lay up provision for many daies.

Fiftly, it is the will of God that the day of Judgement should not be known to any man or Angell for the moment of it, and therefore it is here described by ages not by dayes and howers,Act. 1. which may confute curiosity, and teach us to watch at all times.Luk. 21.9. Mat. 24.44, 45, 46.

Sixtly, the world shall have an end, there is a last time, there will be an end of all perfection, and therefore we should learne to1 Cor. 7.29. 1 Ioh. 2.15, 16. use the world, as if we used it not, and therefore woe is to them that so greedily mindIer. 17.11. Iam. 5.1, 2. transito­ry things, and that place all their happinesse in the things of this life.

1 Quest.Why is the time of the last Judgement called the last time.

Answ. Why the day of judgement is called the last time.It is called the last time, 1. because time shall thenceforth be no more. 2. Because after that day there shall be no space left for repentance, or salva­tion for wicked men. 3. Because Christians shall be delayed no longer, but then all their wrongs shall be righted, all their sinnes shall be pardoned, all their wants shall be supplyed, all their infirmities shall be removed, all their promises shall be fulfilled,☞ all their graces shall be perfected, all their desires shall be satisfied. 4. Because all things shall then be fully determined, ended, and finally ordered.

2 Quest.But why is this time deferred so long?

Answ. Why the last judgement is deferred so long.First to demonstrate Gods wonderfull patience, and to cleare his justice, in that eternall vengeance shall then be exercised on the wicked. For by this deferring, it will be made manifest, that hee did it not suddenly, or passio­nately, or privately, or before hee had used all other meanes. Secondly, it is forborne, till all Gods eternall decrees in the government of the world be accomplished; especially it is stayed, til the number of the Elect be gathered, and the fulnesse both of Gentiles and Jewes be come in.

And thus much of this verse, and so of the first part of the consolation, that is to say, the proposition of arguments: now followeth the confirmation.

‘Verse 6. Wherein ye rejoyce greatly, though now for a season (if need require) ye are in heavinesse through manifold tentations.’

IN this Verse and the rest to the 13. is contained the confirmation of the proposition, and that is performed two waies.

• 1 By prolepsis, or the answer of objections, vers. 6, 7, 8.
• 2. By propheticall testimony, ver. 10, 11, 12.

For the first, the Apostle labours to confirme them especially against two objections, whereof the first might be taken from their crosses.

1 Object.For they might say, they were so pressed with the multitude of tentati­ons, inward and outward, that they were much disheartned in the contenta­tion of their estates.

Solut.Now unto this the Apostle answers, that Christians have no cause to hang down their heads for their afflictions, and that for foure reasons. 1. Because one may have many crosses, and yet have exceeding much joy. 2. The mole­station that comes by tentations or crosses is but for a season. 3. That a Christi­an is not bound alwaies to trouble himselfe, or be grieved at his troubles: It is but when need requires. 4. Because great profit comes by afflictions and tentations, that is to say, the tryall of our faith, ver. 7.

2 Object.Secondly, they might object, that they know not whether the former consolation doe belong unto them.

[Page 53]And to this he answers, Verse 8, 9.Sol. by shewing that there were three things in them, by which they might know that those comforts did belong unto them. 1. The first was their love of Christ. 2. The second their faith in Christ. 3. And the third their unspeakable and glorious joyes, the conse­quent & end of all which would undoubtedly be the salvation of their souls: this answer is contained in the 8. and 9. Verses, and thus of the order of those words.

Now whereas all these Verses containe answers to secret objections in the minds of men; before I come to the opening of the particulars in the answers, I note divers things briefly from the generall, and which is here implyed.

First, that God seeth the secret thoughts of mens hearts, he seeth all the 1 risings of their thoughts and affections, and the inclinations to object any thing any way whatsoever: which should make us carefull to looke to our selves, for the very thoughts and risings of our hearts, especially if there be in men a wicked rebellion against the truth: let them not deceive them­selves: For certainly God will judge them for their very inward boilings and indignations against the truth, even those, which they doe not or dare not utter: For contrary thoughts aswell as contradictions.

Secondly, not onely God seeth, but the word of God meeteth with the 2 very secret thoughts in the heart, or life of man, though they were never knowne or uttered: it ransacketh the spirit of man, and will search strangely into the secrets of mens courses.Heb. 4.12. There can hardly be an objection in a mans minde, but if hee constantly attend the Word, it will meet with it; which may encourage humble Christians to rest upon the Word, for it will heale them of all sorts of spirituall diseases. The Lord can strangely be their Phy­sitian, when no creature knowes it: and withall it confutes their stomack, that being met withall in the word, think the Preacher aimes at them, and that it comes of very spleene against them, wilfully being ignorant of this, that the Word would search them, though the Preacher never knew their faces. For it is the Word of him that knows all the hearts of men, and was framed of purpose by the all-seeing Spirit of God, that it might discover what was hid, and converse secretly in the very bosomes of men.

Thirdly, wee see here, that there may be objections in the minds of the very Elect, even of such as have true grace: we may not imagine that they 3 are absolutely freed from all doubts and feares.

Fourthly, obje­ctions, In that the holy Ghost is so carefull to prevent these 4 it shewes, that it is needfull mens objections should be answe­red, and to that end, if the Lord doe not answer otherwise, men should not represse and smother them, but propound them by seeking resoluti­on. These sparkes not quenched may breed a great flame: these drops of poyson may infect the whole soule: a little leaven may sower the whole lumpe.

Fiftly, A question may be here demanded, and that is, why the Lord here 5 and in many places of Scripture else doth expresse the answer,Quest. and suppresse the objection?

For answer hereunto, divers things may profitably be supposed. 1. First the Lord hereby shews unto men in their owne experience,Answ. Why many times in Scrip­ture the a [...]swer is, expressed & the objection concealed. what a divine light is in the Scpiptures, that can thus discerne the hidden things of man. 2. Secondly, it may be, the objections are suppressed, lest men hearing the objections should learn to object. 3. Thirdly, the Lord hereby shews mans nature, who usually will not say so much, yet the Lord saith, they doe thinkeso. 4. Lastly, I thinke for the most part the Lord doth it out of his compassion and tendernesse towards his people, these things arising out of [Page 54] mens frail [...]y, he is willing many times to lay to the plaister, and yet not un­cover the soare: and for feare of discouraging them, hee rather implies their weaknesses then expresseth them, that they might be assured, that he is incli­ned rather to pitty them, than to hate them; rather to succour them, than to reprove them.

And thus of the generall.

Wherein yee greatly rejoyce.

The maine thing that I observe out of these words, is, that converted Christians, though they have many afflictions, yet they are greatly solaced and finde great joy even in this world. Now because this point is not be­lieved by the most, who are loath to acknowledge so much gaine in godli­nesse, and because also many Christians are not wise either to discerne, or to make use of their owne felicity herein, I would (before I come to the use of this doctrine) for explication propound three things. 1. How it can be made manifest out of Scripture, that a Christian life is such a joyfull life? 2. What are the particular waies, whereby Christians can meet with such a joyfull life and comfort, as by Scripture is proved they might have? 3. And in the third place I answer an objection or two.

How it may appeare that a Christian life is such a joyful life. 9. things for this.For the first, The Scripture instanceth in nine things, all which doe mani­festly import, that such as feare God, may have exceeding much joy. 1. For first Phil. 4.4. Zeph. 3.14. Psal. 32. ult. God commandeth his servants to rejoyce, yea Esa. 40.1, 9, 10 hee commandeth his Embassadors to comfort them. 2, God is bound by promise to give them joy. For besides that the Gospell in generall is a doctrine of glad tidings there are particular promises for joy, Esay 38. ult. 51. 3. 65. 13, 14 Ier. 31.12. Ioh. [...]6.12. as the places in the margent shew. 3. Thirdly, joy is one of the expresse Gal. 5.22. fruits of the Spirit. 4. Fourthly, it is Rom. 14.17. a maine part of the Kingdome of God. 5. Fiftly, God threatneth his, when he finds them without it, as is manifest in Deut. 28. this was one cause of his displeasure, that they did not Deut 28.47. serve him with joyfulnesse and a glad heart. 6. The Scripture is plentifull in the examples of men, that have found ex­ceeding much joy in the waies of God, Psal. 14. [...]lt. Esay 2 [...] 9. 38.19, 20, 21. Rom 5.3. some few places I instance in the margent. 7. If a temporary faith finde such joy in the word, how much more a justifying faith. 8. The nature of God is such, as hee is as willing to communicate joy, 2 Pet. [...].3. I [...]b 8.19, 20. as well as other graces. 9. Lastly, this is most apparant by this, that the Scriptures shew, that God hath provided joyes for his ser­vants in such things as might seeme most to crosse them or their content­ment, as in Rom 8 3. tribulation, yea and Ier. [...]1.25. in affliction of conscience it selfe. Now if we can beleeve it of them in such times, then wee need never doubt of it, but they either have, or may have great joy.

But some one may say, Which way can they finde such great joy? what meanes is there for their consolation?Quest.

Answ. G [...]ds [...] may finde joy nine waies.I answer: They finde joy nine waies. 1. They have in them the Ioh. 14.16. Spirit, even him that is called a Comforter, which no wicked man hath, and this Spirit of God is an everlasting spring of joy. 2. Gods ordinances are unto them as Esay 12 3. wells of joy: the word is a well, so is prayer, reading, the Sacraments, and conference. 3. They have their right to all Gods 2 Pet. 1.3. promises to comfort them, and certainly the Gospell is a deepe well. 4. They have the presence of God [...]ke the Zeph 3. 15. Psal. 36.7, 8. sunne to refresh them. 5. They finde secret joy in the com­munion of Saints, both to hear of them absent, and to have fellowship with them present, and that both publike and private: For if this be a great part of the joy of heaven, then may it be some part of a Christians joy on earth. 6. There is joy in the graces of the Spirit, to see the buds of the Lord grow in the garden of their hearts, and the weeds of sinne to be rooted out; yea great is the content of grace and well-doing. 7. There is joy in the medi­tation of the misery they are delivered from. 8. They are not barred from [Page 55] the joy in outward things, which is all the joy wicked men have, and in these the worst Christian hath more right to rejoyce, then the best carnall man. 9. Lastly, they find much joy even of the Rom. 12.12. hope of the joy they shall have in heaven.

Ob. But might some ungodly person say, Wee see no such matter in them.

Sol. The stranger shall not meddle with their joy.

Ob. But might some scorner say, If any have found such joy in follow­ing the word and godlinesse, it hath beene such, as have had nothing else to rejoyce in.Prov. 14.10.

Sol. That is false: The Psalmist shewes by prophesying, that even Kings that have abounded in outward things, yet comming to taste the excellency of the comforts of godlinesse, and to feele the power of Gods word, should Ps. 138 4, 5.119.72. sing for joy of heart, and greatly acknowledge the exceeding glory of God and godlinesse.

Ob. But might some others say, Wee have beene hearers thus long, and have followed godlinesse, and yet can find no such comfort in it.

Sol. I answer, it may well be so: but then lay the blame where it is to be laid, & let men examine thēselves concerning the cause: For if thou find not much joy in godlinesse, it is either because Ps. 126 5, 6. Esay 61 1, 2, 3. Ruth 5.5. thou hast not sorrowed for thy sinnes, or thou hast not Ier. 33.8. seriously sought the pardon of thy sinnes, or thou sowest not good seede, thou art not conscionable in practice. If men were more fruitfull in well-doing Iob. 4.36. Gal. 6 8, 9, 10. Ma [...]. 25.21. Esay 35.8, 10. Ioh. 5.10., they would finde more ioy: or thou 2 Co [...]. 13.12. livest not in peace, or thou art not Ioh 16.24. Phil. 4 6. much in prayer, or thou Esay 51.11. receivest not the law into thy heart, or thou Prov 29 6. art intangled with some grosse sinne, or thou art 1 Cor 7.30. intemperate in thy earthly pleasures, or thou art not 1 Thes 5.18. in all things thankfull.

This doctrine may serve for three uses. First, It may confute that cavill of carnall men, that Religion will make men dumpish and melancholy, where­as the cleane contrary we see here is true. 2. It greatly reproves the un­cheerfulnesse of many professors, who doe thereby greatly darken the glory of Religion, and cause the way of God to be evill spoken of, besides the hurt they doe themselves through unthankfulnesse and unbeleefe,Vses. The inconve­nience of un­cheerfulnes in such as pro­fesse religion. exposing themselves to the tentations, either of sinne or apostasie, together with a continuall unfitnesse to all duties of piety: and this ariseth out of aptnesse either to passion of anger, or worldly griefe. 3. It may teach us to seek the ioyes of God, and having found them, to be carefull by all meanes to pre­serve them.

But what shall I doe to preserve the ioyes of God in my heart?Quest.

First, keep thy self free from the allowance of the least sin, violate not the peace of thy conscience. Secondly,Answ. What w [...] must doe to preserve the joyes of God in our hearts. digest the promises concerning infirmi­ties after calling. Thirdly, take heed of omission, or carelesse use of Gods ordinances. Lastly, care not for the world, but retire thy selfe, else from thence will flow unavoidable unrest.

Before I passe from these words, yet two things more may be briefly touched. First, in that he [...]aith, yee rejoyce, he seemeth to import, that true ioy is onely in converted Christians. For as for the ioyes that the men of this world have, they are not true: For besides there is much vanitie Eccl.2. and mad­nesse in them, there is also much danger in them; for Amos 6. they breed security, and E [...]cl. 11.9. men shall be called to account for them; yea men may lose Luk. 12.15. their soules for them. Secondly, where he saith, wherein, hee meanes in which benefits of regeneration, glorification, preservation, &c. whence may be briefly noted, that the chiefest ioyes of Christians are in spirituall things; it ill beseemes Christians to set their hearts on earthly things.

[Page 56] Quest.But is it not lawfull to delight our selves in earthly pleasures?

Answ. How far forth a Christian may joy in earthly things.It is with these rules: First, thou must be sure thou hast repented of thy sins, before thou allow thy selfe liberty for Esay 22.12. pleasures. 2. Thou must not make a vocation of recreation. 3. Thou must spend onely thy owne time upon them, not the Lords. 4. Thou must avoid scandalous delights, and such games as are of evill report. 5. Thou must watch over thine owne heart, that thy recreations steale not away thine heart from the delight of better things, but be used rather as an helpe unto them.

Lastly, note from hence, that they onely are fit to give testimony of the ioyes of a converted estate, that have had experience of it themselves; trust not the iudgements of carnall persons, for the dignity, utility, and durable­nesse of the graces of godlinesse.

And thus of the first reason.

Though now for a season you are in heavinesse.

Sorts of heavi­nesse.There are divers sorts of heavinesse. 1. There is the heavinesse of the desperate, such was that in Cain and Iudas. 2. and the heavinesse of the dis­appointed, such was the heavinesse of Haman, Ahab, and Ammon, when they could not compasse their ambitious, covetous, and voluptuous ends. 3. And there is the heavinesse of the melancholy Rom 14.15., and of the scandalized. 4. There is the heavinesse of the penitent for sinnes. 5. and of the afflicted for crosses. 6. There is a heavinesse in Gods children after calling for spirituall respects, as for corruption Rom. 7. of nature, for C [...]nt. 3. absence of Christ, for P [...]al. 42. want of the meanes, for the Ezek. 9. dishonour of God in publike abominations, for the Lament. miseries of the Church, for Gods Esay 66.2. threatnings and anger, for the 2 Cor. 5. desire of death, for Esay 6.3, 17. hardnesse of heart, and for speciall sins after calling.

Quest. But may not Gods children be heavy for crosses?

Answ. They may; and I think that may be meant here; but then these rules must be noted. First, that their heavinesse be rather for some sinne in themselves,Rules for hea­v [...]nesse for cro [...]es. which might cause the crosse, then for the crosse it selfe. Second­ly, that their heavinesse be moderate.

Quest. But when is sorrow for afflictions moderate?

Answ. First, when it exceeds not the measure of sorrow for sin. 2. Se­condly, when it withdrawes not the heart from God and holy duties through passionate and incredulous perturbations:When sorrow in affliction is moderate. but it is to be noted in the generall, that the Apostle is very loth to grant them liberty for heavi­nesse, but it is with many limitations: as 1. it must be but a little season: 2. they must be sure need doth require it: 3. it may not be allowed for many crosses that will not be allowed for lesser, or fewer tentations.

For a season.]

Why the affli­ct [...]ns of the godly are but for a [...]on: and how.The troubles and griefs of Gods children are but for a season, for a mo­ment: God hides his face Esay 54. Psal 30.5. but a little while; and the reason is, because affli­ctions are used of God, but as plaisters, or medicines, or as a [...]urnace. Now in as much as the godly will quickly judge themselves, and make their peace, therefo [...]e the Lord will soone Iob 36. Ioh. 16 20, 21, 23. Phil. [...]. 6. Luk. 18.8. draw off the crosse, the plaister shall lie no longer than till the sore be whole; and the goldsmith will let his metall lye in the fire no longer than till the drosse be [...] melted off, or it be fit to be wrought upon.

Now if crosses should continue long in our reckoning (say it were the whole life of a man) what is mans life? even a vapour that appeareth a little time. Besides, what can thy longest crosses be in comparison of the paines of the damned from which thou art delivered, or of the joyes and glory of heaven which thou shalt possesse? Yea what is that thou dost suffer, in com­parison of what thou deservest? but yet I say it is but a season, as wee ac­count seasons, even a small part of the life of the godly: For either the [Page 57] Lord removes the crosse, or takes away the sting of it, or sweetens it with his mercies.

The Use may be to teach us to check the P [...] 42.11. unquietnesse and Ps 73.26. &c. failings of our hearts, and to be ever ashamed of our selves,Vse. that we should make so much of our crosses, and so little of Gods mercies: we should learne, seeing they are but for a season, to Heb. 10. Ps. 73.26, 28. hold fast the confidence of our hope, and live by faith, and if the Lord be angry Esa 26.19, 20 to hide our selves for a little season, till his in­dignation be past.

If need require.]

Here three things may be observed:

First, that Christians man [...] times make crosses to themselves, and draw 1 heavinesse upon their hearts, through feares, and suspitions, and unquietnesse, where there is no need: this is a great fault, and usually is a great scourge For by such distempers they many times lessen the comforts of God, and their credit with Gods children.

Secondly, crosses and griefes are sometimes needfull: needfull I say to 2 hide our pride, to weane us from the world, to put us in minde of death,Why crosses are sometimes needfull. to make us desire heaven, to drive us to seeke more grace and holinesse, to prevent sinne to come, to humble us for sinnes past, or to make tryall of some grace of God in us. It is a comfort, that God will not afflict us till there be need.

Thirdly, In some crosses Christians need not be in heavinesse: so was it 3 with Iob, and the Apostles in their sufferings; and that is first, when we find the sense of Gods love: secondly, while we keep our uprightnesse.

Through manifold tentations.

There are foure kinds of tentations: First,There are foure kinds of tentations. there is the Mat 13.21. Luk. 8.13. tentation of perse­cution; and well may persecution be called tentation: For it is a property in most persecutors to tempt and intice, that they may seduce; and besides, the Lord hereby doth try the faith of men; for in the time of this tentation the temporary faith will faile. Secondly, there is the tentation of affliction, afflictions in Iam. 1.3, 12. generall are called tentations in divers places, and they may well be called so, either because they tempt or because they try. They tempt, and that either to vice, or despaire: To vice, for afflictions they tempt men to lying, deceit, stealing, swearing, oppression, usury, filthinesse, idolatry, car­nall shifts, breach of Sabbath, passion, bitter words, inordinate desires, &c. yea and in some men they tempt to despaire, and the blasphemy against Gods mercy, as in Cain and Iudas. This should teach us to watch over our selves in our troubles, that we be not led aside with the tentations of afflictions; and we should account it a great mercy of God to get out of our trouble, free from the infection of any of the former, or the like vices: and let wicked men know, that to be taken with the tentation of the crosse, is worse than the crosse it selfe; deceit is worse than want of trade, &c. Now afflictions are said to be tentations also, because they try men: For they try our faith and pa­tience, and the constancy of our obedience to God. But of the tryall of cros­ses in the next verse.

The third kind of tentations is the tentation of concupiscence, of which Iam. [...].14. Iames speaks, when he saith, a man is tempted, when he is drawne away of his concupiscence: Observe a plaine proofe, that the internall evils that arise from corruption of nature are called tentations.

The last kind of tentations is the tentation of Sathan, and this is usually un­derstood, when we name tentations. Of the first and second kind I have in­treated before: of the third I shall speak in the handling of the common place of tentations of the fourth kind.

Concerning then the tentations of Sathan chiefly I propound five things:

[Page 58] 1 First, how many wayes Satan doth tempt men.

2 Secondly, how many degrees there be of his tentation.

3 Thirdly, what the difference is betweene the tentation of concupiscence, and the tentation of Sathan.

4 Fourthly, what comforts there are against tentation.

5 Fiftly, what rules we are to observe either for the preventing of them, or deliverance out of them.

Sathan tempts men five waies.For the first. Sathan doth tempt men five waies: 1. By causing men to tempt: Thus he caused Peter to tempt Christ; and so he doth commonly stir up wicked men in all ages to be his instruments for tempting. 2. By assu­ming to himselfe some outward shape or likenesse, and therein vocally to al­lure and beguile men; thus hee tempts witches, and some monstrous offen­ders. 3. By presenting objects to our senses that may tempt us: therefore Iob said, he would make a covenant with his eyes. 4. By enflaming the corruption of our owne nature to evill: For when evill is hatched in our mindes, if it work there strongly, it will have some effect upon the body in some part of it, and thereby Sathan knowes the fire that is in us, and then hee comes to us, and blowes all those coales with all cunning and fury to provoke us yet more and more unto sinne. 5. Lastly, hee tempts us by injecting evill into our mindes, but how hee doth this is unknowne: and this last is that, which usually wee thinke of, when wee speake of the temptations of Sathan.

1 [...]. Degrees of te [...]ation.Now for the second: there are in all thirteene degrees of the temptations of the devill.

1. The first is, the evill motion it selfe barely considered, as it is cast into the minde.

2. The second is, the liking of it, when our concupiscence upon the dis­cerning of the evill thought, doth yeeld a kind of approbation, we being con­tent, that such an evill thought should be there.

3. The third degree is delight: when we please our selves with contem­plative wickednesse, taking a kind of contentment in musing upon such evill things, suffering our thoughts to feed themselves in the delights of such ima­ginations, where we suppose the practice of evill, though as yet we have no resolution any way to give our selves liberty to doe, as we thinke.

4. The fourth degree is security, or the willing omission of all such duties or services to God, as might hinder that contemplative wickednesse, this is, when we are unwilling to pray, or heare, or reade, especially any thing that might put us out of that liberty of thinking evill, now are wee drawne away with the temptation, as the Apostle speaketh.

5. The fift degree is ensnaring, when a man that all this while had no pur­pose to doe the evill, let his thoughts yet runne upon it, and hee findes him­selfe now so intangled, that he doubts he shall be carried into the practice of it, whereupon he struggles within himself a [...]d would fain resolve not to doe it but yet finds himselfe like the fish catched with the hook, so as hee can­not get off, but is strongly entised to yeeld to seeke all that pleasure, or pro­fi [...], or honour, or revenge, of which he hath mused: Thus for some time continue men in this degree, faine they would not doe the sinne outwardly, yet they feare they shall doe it: They could now wish they had not given their thoughts that liberty. For now they are so fiered, they cannot tell how to be delivered from them.

6. The sixt degree is Consenting: For at length the devill overcomes through the flames of concupiscence, so as hee now resolves, hee will pra­ctice it, and give his full consent to attend the opportunity to commit the evill, as supposing to finde to himselfe great content, that hee never had: [Page 59] such is the old fraud and murtherous lying of the Tempter.

This is called the conceiving of sinne.

7. The seventh degree is Practice, or the birth of sin, and this is, when a man overcome within as before, now committeth his intended evill.

8. The eighth degree is custome, when a man now lesse fearfull of sinne, doth often commit it, and yeeldeth himselfe over to the continuall practice of his wretched evill.

9. The ninth degree is inward Apostacy, that is, departing from God with an evill and unfaithfull heart, as it is called, Heb. 3. this is when a man confir­med in the custome of sinne resolves to give over all care of godlinesse, and accordingly by the working of Sathan hath his heart filled with all sorts of vicious inclinations, and is so obdurate, that hee beleeves or cares for no threatnings, nor makes any great reckoning of any truth of God: But all this is but within.

10. The tenth degree is outward Apostacy, and this is, when a man at length growing audacious in sinning, gives over even outwardly all care of honesty or religion, openly shewing himselfe to be fallen away from all care of the profession of the truth, or respect of godlinesse further than the lawes of men, or other carnall respects may lead him.

11. The eleventh degree is tradition to Sathan, which is done either se­cretly, the Lord giving the sinner up to Sathan, or openly where the sinner is delivered to Sathan by the censure of the Church: It is true, that sometimes Sathan hath possession at consent before practice. For then he entred into the heart of Iudas: It is true also, that the censures of the Church fall upon ma­ny after practice before Apostacy. But if men doe tarry out all these degrees, in this place they will be given up, if they prevent not death, or death pre­vent not them, &c.

12. The twelfth degree is a reprobate sense, when a man having been un­der the power of the devill, and not escaping out of his snare by repentance, i [...] most fearfully forsaken of God, and with unspeakable spirituall wic [...]ed­ [...]esse besotted by Sathan, so as all sense and remorse is wholy extinguished i [...] him, so as neither the light o [...] Nature, nor the light of Scripture can worke upon him.

13. The last degree is death, even death eternall.

Thus we see the staires that descend downe to hell, and the severall step [...] [...] staires.

Saint Iames makes but 6. degrees: For the first motions hee suppresseth. Then the first degree is drawing away, now that containes the 2, 3, and 4. degree, as it is here in our reckoning, viz. liking, delight, and security. The [...] [...]irth, that is, practice: the fift, the finishing of sin, which hath in i [...] [...]stome, in [...]r [...] [...] outward Apo [...]acie, tradition and a rebrobate minde: the [...] i [...] death. Thus of the second point.

[...] the third, wee must understand, [...] that the tentations of concupi­scence, [...] the [...]entations of Sathan differ thus:

1. First, the tentatations of Sathan are usually to things against nature, or against the God of nature, and so the temptations of Blasphemy, as they are te [...]med, are from Satan; or they are against the constitution of nature, a [...] the [...] which a man is moved to kill himselfe, or destroy or betray his C [...]untry or Prince, or to commit [...]mitry, Bu [...]r [...], or [...].

2. Secondly, the tentations of Sathan are usually sudden, and fierce, and violent like lightning, that leaves not a man time for deliberation: Thus he [...] CHRIST with the glory of the world, but it is in a moment, lest ou [...] Saviour by deliberation should finde our reasons of exceptions against [Page 60] earthly glory: and so when the devill would perswade to sinne that is grosse and m [...]nstrous, hee labours to confound a man with the suddaine fierce­nesse, and flame of the tentations; whereas concupiscence is more lingring and flower.

3. Thirdly, those evils that are instantly disliked, and in no measure con­sented to, or approved, are from Sathan, and not from concupiscence. For concupiscence works by the naturall pronenesse to the evill, which cannot be without all desire, or liking, and these tentations may be none of our sins. The first motions are not alwaies to be counted our sinnes: For Christ was tempted not onely for the matter, but for the manner in all things like unto us, yet without sin: he had monstrous things cast into his mind by the devill, yet he sinned not: so likewise it is not our sinne simply that tentations are there. For a man doth not sinne in the tentation, till hee be in some degree drawne away by it.

Comforts a­gainst tentati­ons.Now for the fourth thing, there are many comforts against tentations di­versly to be raised out of the Scripture.

First, from example, and that both of Christ and Christians. Of Christ, for 1 he was tempted, so the Apostle useth this argument as a comfort, Heb. 2.16. and 4. [...]5. now there is a threefold comfort from Christs example.

1 First, that he was tempted as well as wee.

2. Secondly, that wee see by his example, one may be tempted, yet without sinne.

3. That he was tempted, that he might succour us when we are tempted.

And as we have the example of Christ, so we have the example of Chri­stians. For as the Apostle Peter saith, The same afflictions are accomplished on your brethren that are in the world, 1 Pet. 5.12.

2 Secondly, from the meditation of the helps in tentations.

1. First, Gods Spirit is within us to lust against the flesh, even to assist with grace and strength against the workings of Sathan.

2. Secondly, the good Angels invisibly and insensibly are as ready to help and succour, as the evill Angels are to tempt and devoure.

3. Thirdly, Christ is a present cure for the stings of this serpent, as the brasen Serpent was to cure the stings of the bodily serpents. Now Christ cures us, when we looke upon him by faith, partly by his intercession, and partly by a vertue flowing out of him to us. For it is certaine, he prayes for us, as well as he did for Peter, Luk. 21.31. Ioh. 3.14.

4. Fourthly, Gods care is for us: so as no temptation shall befall us, but by his sufferance: and besides, he will have respect to our strength, and thirdly, hee will give issue with the temptation, as is excellently shewed, 1 Cor 10.13.

3 Thirdly, [...]rom the consideration of the effect of tentation. For though Sa­than would faine carry us away with the whirlewinds of his suggestions, yet indeed it is but to winnow us. Luke 22. And although it seemes to be against all rea­son, that tentations should purge us, yet it is certain Gods children are made more cleare and pure by the very experience in the conflict with inward evils: It doth winnow them, and drive away a great deale of chaffe, even of lightnesse and vanity out of their mindes. Againe, temptations are but to hide their pride, 2 Cor. 12. and to keepe them that they be not exalted over-much.

Lastly, we may greatly comfort our selves, if we consider the promises 4 the Lord hath made to us in tentations: Hee hath promised, that hee will tread downe Sathan, Rom. 16 10. and that speedily, under our feet: Hee hath (in the Apo­stle Paul) answered and assured us, that his grace shall be sufficient for us, and his power shall be made knowne in our weaknesse:2 Cor. 12.9, 10. yea and Christ hath promi­sed, when we enter into the combat, that he will pitch his Tabernacle by us. [Page 61] Besides, it is an old and ancient promise made long since, that if the Devill for terror shew himselfe like the great Leviathan, or for fraud like a crooked and piercing serpent, or for violence and fury like the dragon in the sea;Esay 27.1. yet the Lord will smite him with his great, and sore, and mighty sword.

Thus much of the comforts against temptations.

The fift and last thing I propounded to be observed,12 Rules a­gainst tentati­ons. was the rules to be observed to releeve us against temptations: and these are twelve in num­ber, whereof some are preservatives against temptation, and some of them are remedies to deliver us out of temptations.

1. The first is prescribed by the Apostle Peter;1 Pet. 5. and that is to be sober and temperate in the use of all outward things. For usually Sathan getteth in by the advantage he hath from our too-much liking or use of profits, or cre­dit, or recreations, &c.

2. The second is, to watch, to watch I say indefinitely, observing our own weaknesses by a care to represse the beginnings of sin in our own nature, by avoiding the usuall occasions of sinne or tentations, and by providing our selves against the time of the assault, looking ever for it, and standing upon our guard. This if we did, certainly the Devill would be afraid to attempt any assault upon us: but our owne inconsideration and security, and dallying with the beginnings of sinne, or the occasions, usually tempts the devill to tempt us.

3. The third rule is, to take heed of solitarinesse; I meane not onely the inward solitarinesse, or emptinesse of the minde; but the very outward retyring from company without cause or calling. The Devill set upon Eve when shee was alone,Gen. 3. Mat. 4. and Christ was led aside into the wildernesse to be tempted.

4. The fourth rule is, to be diligent and faithfull in our particular calling. It is almost impossible, that a life full of idlenesse should not be also full of temptations: this was noted to be the doore of Davids tentations: whereas contrariwise faithfull employment barres out tentation. It is exceeding good not to be at leysure to attend tentations. Labour is a great preserva­tive from a world of inward evils.

5. The fift rule is, to be carefull to walk uprightly, and to keep our righ­teousnesse: For he that walketh uprightly, walks boldly and safely; not onely in respect of evill men, but of evill Angels also. Righteousnesse is an excel­lent brest plate to preserve the heart of a man; and usually outragious tenta­tions get in by the love of some presumptuous sinne. But to hold this rule, that wee would not allow our selves in any sinne (which is true upright­nesse) is a sure course, and seldome failes, and it preserves against all fierce tentations.

6. The sixt rule is, to search the Scriptures, and to get store of provision against the evill day. Now this rule is both a preservative, and a remedy: It is good to keepe Sathan from assaulting us, (for when he tempts, it is upon hope that we have no armour to resist;) or if hee dare assault, It is written, will be a sure weapon: The Word is the sword of the Spirit, that Christ fought withall, and therefore we may be sure, it is a safe weapon.

7. The seventh rule is, that we must not complain only, as many doe, but we must resist also; we must doe our best to oppose tentation; neither must we think this a slender help, for it hath a cleare promise, that the Devill shall flee from us. Iam. 4.8.

8. Eighthly prayer is a tryed medicine: This Paul used when hee was tempted, 2 Cor. 12. and certainly it is powerfull either to remove the temp­tation, or to procure an answer, or strength to beare it.

9. The ninth rule is, wee must specially remember to runne to the brasen [Page 62] serpent. It is without all question, that the sight of Christ is as availeable to help us against the stings of the old serpent, as ever the sight of the brasen ser­pent was to cure them that were stung by the fiery serpents.

10. The tenth: we must labour for a perswasion, that tentations shall ne­ver separate us from God: R [...]m. [...]. ult. unbeliefe gives them head, and sometimes ere the more they are mistrusted, the more they grow infectious; whereas faith quencheth them,Eph. 6.16. though they were fiery darts.

11. The eleventh: If we find the devill practicing upon the flesh, the way is not to revile the devill, but to beat the flesh: Mortification, and the cruci­fying of the flesh with the lusts of it, G [...]l. 5.24. will expell the devill.

12. The last rule is to be thankfull for all mercies we find in temptations, and it is a great means to help us: whereas unthankfulnesse doth wonder­fully strengthen the temptation.

THis Verse containeth the fourth reason, why afflictions and temptati­ons should not darken the sense of our happinesse, and that is taken from the effect of afflictions and tentations, which is in this Verse both propoun­ded and amplified: It is propounded in these words, the tryall of your faith; and it is amplified two waies: First, by comparison with gold tryed in the furnace: And secondly, by consideration of the event; it will be found to praise, and honor, and glory at the appearing of Iesus Christ. First of the effect, as it is briefly propounded.

The tryall of your saith.]

Two things I would note here. 1. In generall, that God will try men. 2. In speciall, what God tries in men, viz. their faith.

Ier. 9 7. Esay 31. [...]ult.For the first: It is certaine that the Lord hath his fire in Sion, and his furnace in Ierusalem, and he will melt man. For what else should hee doe to his people?

God tryes men six wayes.Now the Lord is said to try men divers waies.

1 First, by observing their waies: and so to try or search them, is nothing else, but to take notice of them and their estates: and so the word may be ta­ken, Psal. 139.1, 2, 3.

2 Secondly, God proves men when hee bestowes speciall blessings upon them, Exod. 16.4.

3 Thirdly, God tryes men by the power and efficacy of his Word. For that melts the heart of man like a furnace, and tries, and searcheth his inward parts, Mat. 3.2. Heb. 4.12.

4 Fourthly, praise and applause is sometimes as the fining pot for silver, and the furnace for gold, Prov. 27.21.

5 Fiftly, one speciall way, by which God tries men, is by false Prophets, and that is, by suffering their dreams, or signs, or words to come to passe, Deu. 13.1

6 Sixtly, God tries men by afflictions and tentations, so commonly it is meant, and so here: now God hath two furnaces of afflictions; there is the furnace of his fury, Ezech. 22.21, 22. &c. The other is the furnace of mercy, and this is here meant.

Now the tryall in affliction is not simply or properly the affliction it selfe,7. waies God tryes men in affliction. but certaine specialties of consideration in the affliction: and thus God tries us,

• [Page 65]1. First, when he sends many crosses one in the neck of another, and some of them of longer continuance, Dan. 11.33, 35. and so in Iobs case.
• 2. Secondly, when hee sends upon our spirits strange and unwonted ter­rors, Exod. 20.20.
• 3. Thirdly, when he smites some eminent men with sore, and unexpected judgements, Dan. 11.34.
• 4. Fourthly, when he delayeth or withholdeth expected favours, Deu. 8.2.
• 5. Fiftly, when he gives but a little help, Dan. 11.34.
• 6. Sixtly, when hee leaves us to our selves, and withdrawes the speciall working of his spirit, 2 Chron. 32.31.
• 7. Seventhly, when he suffers us to fall into the same miseries that wic­ked men doe, yea sometimes making our condition to be as the beasts of the field, Eccles. 3.17, 18, 19.

Now the consideration of this doctrine of Gods melting,Vses. and trying men may serve for foure Uses:

1. First, there is a great comfort in it, and that foure waies:Comforts in our t [...]ls.

1. For first it is a comfort, that God makes so much account of men, as to think them worthy the melting or trying: even this favour Iob wonders at, Ioh 7.18.

2. Secondly, it is comfortable, that it is Gods wont to try his servants, it hath been Gods custome to doe so. It is no strange thing, if he try us, hee doth no more than what hee hath done to them that were deare unto him, Heb. 11.36.

3. Thirdly, it is especially comfortable, if we consider out of other Scrip­tures the manner of Gods compassion and care for his people, when they be in the furnace. For

First he appoints their time how long they shall tarry there, and beyond that time they shall not be in the furnace, Dan. 11.35.

Secondly, the Prophet Malachy saies, he sitteth down himself by the fur­nace to tend it, and to look to them, Mal. 3.2. or if he be upon any occasion urged to be absent, the Prophet Esay saies, he flies, and returnes, Esay 31.9. and ult. &c.

Thirdly, if they have any sute to God, or make any moane while they live in the furnace, they are sure to be heard, no time like it for the hearing of prayer, Zach. 13.9.

Fourthly, if the fire be too hot for them, he will defer his wrath, and re­fraine from them, Esay 48.9, 10.

Fiftly, he will take notice of a little grace in the midst of a great deale of drosse: if there be but a sigh, a good thought, a holy desire in the midst of a great deale of ignorance and perturbation, he will accept it, and account of it, Rom. 8.27.

4. Fourthly, it is a comfortable doctrine to Gods children, if they consi­der but the effect of this melting, and that either the present effect, or the future. The present, it is to try them, not to consume them, or to make a full end of them: it is to refine them, not to destroy them, Dan. 11.36. Ier. 46. ult. and they shall come out, as Iob saith, as the gold, Iob 23.10. And besides, for the time to come, it is certaine, the Lord tryes them, that hee may doe them good at their latter end, Deut. 8.14, 15, 16. and after they are tryed they shall have a crowne of life, Iam. 1.12.

And thus of the Use for consolation.

Secondly, this doctrine is a terrible doctrine too: terrible I say in generall to all such as will not be purged by affliction: such as will not be made better by their crosses: Let them consider, that it is the Lord that cast them into the furnace, and seeing they mend not, one of these two evils will befall [Page 64] them: Either the Lord will give them over, as altogether drosse, and so they shall never be purged, or else since they will not mend by the beginnings of his displeasure, he will cause his fury to rest upon them, as the Prophet speaks, Ezech. 24.13, 14. and in particular, woe to all wicked men that nourish themselves in sinne, because they are inward or secret sinnes. Little doe they know, or thinke that God will search Ierusalem with lights, even all them that be frozen in their dregges, or setled on their lees, Z [...]ph. 1.12. When the Lord will search for them, it is not the top of Carmell, nor the bottome of the sea that shall hide them, &c. Amos 9.2, 3. And in speciall, woe is to all hypo­crites, they are fallen into Gods hand, that compasseth about all their waies, there is not a thought in their minds, but God seeth: woe to carelesse profes­sors, the Lord will make all the Churches to know, that hee searcheth the heart and reines, Rev. 2.23.

Thirdly, this doctrine may teach us two things:

• 1. First, to be more carefull of in [...]ard uprightnesse, seeing it is God that tryeth us, who tries the heart as well as the life, 1 Chro. 29.19.
• 2. Secondly, in all the wrongs and aspersions of wicked men to put our selves upon Gods tryall, Psal. 7.9. Ier. 11.20. 1 Thes. 2.4.

Of your faith.

Two things I note here.

1. First, that where God gives faith, he will try it, where he bestowes the assurance of his favour (let men looke for it. For) certainly hee will melt them, God will try our faith for divers reasons, he will thereby melt off the rust of antiquity. There be certaine odde and old opinions, and conceits in men at their first conversion, and it is Gods manner to schoole men by affli­ctions, and many times a Christian in a few daies of adversity learnes more true knowledge, then otherwise hee would doe in many weekes. Againe, there are dregges of unbeliefe in the best and these need to goe into the fur­nace to get them off: Besides, by affliction God doth shew the truth of his owne grace from that, which is but counterfeit in wicked men. The fur­nace manifestly puts a difference betweene a justifying faith, and the best of all other faiths, to wit, temporary faith: this may serve to confute their folly, that think themselves happy, because they are not in trouble as other men. But contrariwise, this is an ill signe many times that they are mise­rable, and have not any faith that would endure the tryall. This should also teach us so to seeke assurance of Gods favour, or so to hold the posses­sion of it as to looke for assaults and tryals, while we are in this world more or lesse.

2. Secondly, that of all other graces God stands most upon faith in affli­ction, and this is so, both because it brings more glory to God (for to live by faith is to yeeld an immediate glory unto God) as also, because it is of most principall use for the good of Christians. For faith doth in the midst of all stormes, and the waves of adversity set a Christian on a rock; it doth give him ground to be established upon, so as he needs not feare drowning, hence the Metaphors of grounded and stablished are given to faith.

Againe, Faith delivers from the curse of the law, so as what afflictions break in upon a Christian, they are not curses, but chastisements, which may be a great hearts ease in all temptations or tryals. Againe, Faith quiets a mans heart, and works peace and inward tranquility: for against the force of the curse it gives a man accesse to the view of the glo [...]y of heaven, yea it doth as it were give a being to things which are not: [...] is the word used. Heb. 11.1. it makes the glory of heaven as it were present; it laies hold on eternall life. Lastly, faith is many times the very condition of deliverance; it is with us according to our faith. Faith makes us whole: faith delivers us: as soone as we can get our hearts to [Page 65] trust upon God, the Crosse is gone: the Lord staied but till we would be­leeve in him with all our hearts.

Now is this so? doth God stand so much upon our faith in affliction?Vse. How is it then, that wee doe not beleeve? Oh unbeliefe! unbeliefe is ever worse than the crosse it selfe.M [...]k 4.40. There is nothing the tempter would rather de­ceive us of, then our faith. Oh how is the heart of man turned away from true faith! there are a great number of us,1 Thes. 36. as it were [...]eprobates concerning the faith, we are of no judgement, wee are altogether blockish in this point of beleeving in God.

But in the second place, let this doctrine perswade with us, when wee feele impatiency, or any other perturbation rising in us, to check our selves,Luke 8.25. and say to [...]ur own soules, where is my faith now? and with the poore man in the Gospell, let us run to Christ with teares in our eyes, crying, and saying, I beleeve, Lord help my unbeliefe: and with the Disciples, let us still pray, Lord increase my faith. Yea thirdly,Luke 17.5. 1 [...] 16.13. Heb 2.5. 2 Thes. 1.11. since the Lord accounts so much of our faith, wee should strive after perfection even to get a strong faith, and to shew our selves unmoveable in affliction, and to this end wee should be much in the Apostles prayer, that God would so fulfill the Counsell of his owne will, that hee would be pleased to fulfill the work of our faith with power.

But some one may say, what is it in affliction to shew our faith,Quest. or what must we doe to approve our selves to God, that we doe beleeve?

He that would approve his faith in affliction must doe foure things:Answ. How we shew our faith in af [...]l [...]ction.

1. First, if he be conscious to himself of any evill that he hath too much favoured, hee must speedily repent, and give glory to God, and make his peace with God, Dan. 12.10.

2. Secondly, he must be sure he hold fast his assurance, so as he call not the love of God into question. For as the Lord will still owne his people in all their adversities, saying, they are his people: so must they still stick to this, the Lord is my God. This is to beleeve, to hold fast this assurance, whatsoever be­fall us, Zach 13. ult.

3. Thirdly, hee must be sure to lose no ground, either in the affections of godlinesse, or in the confession or profession of the truth. No affliction must abate his love to godlinesse, or the Word, or Gods children; nor hinder his free profession of the truth.

4. Fourthly, hee must commit his way to God, and rely himselfe, and all his a [...]tions upon God, putting his trust upon Gods promises and goodnesse, Psal. 37. Phil. 4.6.

But especially the praises of faith in affliction will be greatly enlarged, if we can adde these things following:

1. First, if wee can trust upon [...] [...]mmit ou [...] waies unto him ▪ resting upon his promise, though we see no meanes to accomplish it, Rom. 4.

2. If patience may have her perfect worke so as we could goe through affli­ctions with that firme unmoveablenesse that we would resist all perturbati­ons, and that in all sorts of trials.

3. If we would beleeve, though God himselfe did seeme to withdraw, or to neglect us. This was the great faith of the woman of Canaan.

4. If we can hold out without hasting to use any ill meanes, or unlawfull courses to deliver our selves, Esay 28.16.

5. Fiftly, if wee can in affliction be wise to sobriety, resting conten­ted, though God doe not discover the reason of his proceedings with us, Rom. 12.3.

6. Sixtly, if wee can preserve a tender sense of our owne vilenesse, being glad of smaller favours, rejoicing when God is pleased to give us but a little [Page 66] help, thankfully acknowledging any degree of succour, not seeking great things for our selves.

Quest.But might some one say, What should move us thus in affliction to rely upon God, and to approve our faith in him?

Answ.Seven things should perswade us to trust upon God in all adversity.

7 things should move us to re­lie upon God in affliction.1. First, Gods promise: Heb. 13.4. Psal. 50.15. Iob 34.23. Esay 30.18, 20. Psal. 94.12, 13, 14. Psal. 97.11. Psal. 125.3. Psal. 126.5, 6. and it is certaine, we may trust God upon those promises: For Gods words are pure, and sure words, and have been tryed in the fire seven times.

Mark 11.24. 1 Ioh. 5.14, 15. Psal. 91.15.2. Secondly, the liberty of asking what wee will of God. Wee have reason to beleeve in him, when wee are sure to have whatsoever wee aske of him.

3. The consideration of Gods unchangeable counsell and decree; wee are appointed unto all our afflictions, 1 Thes. 3.2, 3.

4. Fourthly, the example of all the worthies of God, as a cloud of witnes­ses, should perswade us with faith and patience to run the race of godlinesse set before us: For these all lived by faith, Heb. 12.1. Their afflictions were as great as ours, and they rested upon God and were not disappointed, there­fore we should be followers of them, Heb. 6.12.

5. Fiftly, the speedinesse of our help and succour. For yet a little while, and he that shall come will come, and will not tarry, and therefore the just should live by faith, their tentations shall not last long.

6 Sixtly, our owne experience: Did we ever lose by resting upon God? Was he not a help in trouble ever ready to be found? Can wee say, that wee ever beleeved in God and were ashamed of it afterwards? Or can wee tell the time, that by our care wee could ever adde one cubit to our stature. Matth. 6. Rom. 9.33.

7 Seventhly, the recompence of reward proposed to them that will glo­rifie God by beleeving in him: He will be made marvellous in them that be­leeve. 2 Thess. 1.11. A crowne of life is prepared for them, that by faith and patience prove their love to God, in enduring tentations. Iam. 1.12.

Lastly, in that the Lord stands so much upon faith in the time of tryall, it may serve for singular comfort unto us, if the Lord be pleased so to leade us through afflictions, that our faith hath proved unmoveable unto the end. This is in a manner all that God would have of us: certainly he is happy, in whom Christ may finde faith, when he comes to try him in the furnace of tri­bulation.

Thus of the effect of tentations, as is briefly propounded in these first words of the Verse: Now followes the amplification of it, and that first by comparison with gold.

More precious than gold.]

These words more precious then gold, may be referred eyther to the per­sons of Gods children tryed: or to affliction, by which they are tryed: or to faith, that was tryed.

1 For the first, it is most certaine, that Gods servants are most precious in his sight: He esteemes them more then all treasures: They are his portion and inheritance:Tit. 2.14. 1 Pet. 1.19. Deut. 7.6. He bought them at a high price, and accounts of them at a won­derfull high rate: They are his peculiar people, and his jewels; which should teach us in imitation of God to separate betweene the precious and the vile, accounting one that hath true grace,Mal. 3.17. Ier. 15.19. above a thousand carnall persons: and we should oppose the love of God and his account against all the scorns and oppositions of the world.1 Ioh. 3.1. Besides, it is an excellent comfort in affliction: for this great account God makes of us, may assure us, that he afflicts us not willingly, but with singular pitty. To conclude, hath God avouched us for [Page 67] his treasure, and peculiar people, and shall not we then avouch God to be our God, to keep his commandements, Deut. 26.15. and set a high price upon the holinesse he re­quires?

Now for the second: It is true also, that the very afflictions and tryals of 2 Gods servants are better than gold.Afflictions bet­ter then gold for divers re­spects. Moses thought they were better than the treasures of Egypt Heb. 11.26., and they are so in divers respects. 1. Because they take away our sinnes, which is all fruit Esay 27.9.. 2. In respect of the wonderfull joyes of God, which a Christian findes in affliction Rom. 5.3. 1 Thes. 1.5.. 3. Because they are notable meanes to weane us from the world, and fit us for heaven. 4. Because they worke unto us 2 Cor. 4 17. an eternall waight of glory, which all the treasures in the world would not purchase. All which should greatly hearten us in all wrongs and troubles, knowing that the Lord will cause all to work for the best Rom. 8 28 34, and in all these we shall be more then Conquerors. But I think chiefly it is to be referred to faith, and so it assures us, that grace is better than treasure, and faith is better than gold: and this will appeare better, if wee compare the nature, or the use, or the end of these.

For the first: The substance must needs be better than the shadow;Grace better than gold in divers respects. now gold is used, but to resemble and shadow out the worth of grace. Besides, riches are neither true, nor ours. Not true, for it is manifest, that opinion sets the price upon these outward treasures. Nor are they ours: for they will not goe with us. And for the use of these, there is a great disproportion: Grace may bring riches, but riches cannot bring grace, Iob 28.16. Prov. 24.4. Riches are but for the use, or ornament of the outward man; but faith and grace make the soule glorious, Psal. 45.10. Riches occasion much sinne, Esay 2.8.7. 1 Tim. 6.9. but faith purifieth the heart. Riches will not availe in the day of wrath, Prov. 11.4. Ezech. 7.19. & 28.13.19. Zeph. 3.18. but faith will finde a propitiation to still Gods displeasure, Rom. 3.25. Faith works a great deale of peace, and inward tranquility; but riches are like thornes, and to have much gold is to have much care, and all will still be vanity and vexation of spirit. And lastly, for the end of these it is apparant, that the end of faith is the salvation of our soules, 1 Pet. 1.9. but a rich man can hardly bee saved, and because of riches thousands of men lose their soules.

The Use may be either for instruction or consolation.

For instruction two waies:Vse. 1. First, this should raise our estimation of poore Christians that are rich in faith, Iam. 2.5. 2. Secondly, it should quick­en us to the seeking of this precious faith aboue all treasures: Receive faith and not silver, and assurance above much fine gold, and when thou hast got­ten assurance, keep that which God hath committed to thee.

And for consolation, how can it but be comfortable to all that are thus ho­noured of God to be trusted with this true treasure: God will be their gold, as he said, Iob 22.23, 24, 25. Oh happy are the men that find [...] the merchan­dise of faith! Let all poore Christians rejoyce, that they are thus exalted; and contrariwise, woe is unto the world because of faith: men seek gold, but who seeks faith? what shall it profit him to have an empty soule, and a full chest; to have goods, and not be good?

Yet before I passe from these words, wee may note some things that are implyed:

First, gold is precious: He granteth that, when he saith, faith is more pre­cious. For these outward things are Gods creatures, and he retaineth his title 1 to them still: It is his gold, and his silver still; which may teach men to be carefull, how to dispose of these outward things. For they must give an ac­count 2 of their stewardship even in these.Gold perisheth both actively and passively.

Secondly, gold is here said to perish, which is true, both actively and [Page 68] passively: Actively, it makes many a man to perish, and therefore it is cal­led riches of iniquity, and is said to drowne men in perdition: and passively it perisheth, because it vanisheth, and will not continue; Riches have w [...]ngs, and either vanity will rust them, or violence take them away; and many times they are lost to the unexpressible griefe of the owner, Nabum 2.9, 10.

Object.But it seemes, Faith doth perish too, 1 Cor. 13.

Solut.It perisheth in respect of the act of it, but not in respect of the fruit of it: for so it endures for ever. And all this should teach us to have our conversati­on without covetousnesse, Heb. 13.4. and if riches increase, we should not set our hearts on them, Psal. 62.10. but rather lay up for our selves a good foundation by the mercifull communicating of them, 1 Tim. 6.17.

Though it be tryed in the fire.

Fire is sometimes taken properly, and so it may be referred to gold, and then the sense is, that faith is better than gold tryed in the fire: Fire is some­times taken metaphorically; and so there is the fire of mortification, 1 Cor. 3.13. and the fire of renovation, Mat. 3.11. and the fire of tribulation, and the fire of condemnation, &c. It is the fire of tribulation which is meant here. Sometimes by this fire is meant any tribulation; and sometimes a spe­ciall, fierce, and unresistible crosse is meant by it: and so I think the fiery tri­all, 1 Pet. 4.12. is to be taken, and so it may be understood here. It is sure, that God doth sometimes try his best servants with strange afflictions: yet here is comfort, that all this shall be for their good, which should teach us in the greatest troubles to live by faith, 1 Pet. 4.12, 13. and in lesser afflicti­on [...] not to be moved, seeing wee have n [...]t resisted unto so high a degree of affliction as many of Gods deare servants have. Againe, wee may hence note, that Christians are not Stoicks, they have sense of their affli­ [...]tions: Crosses are fire, and fire wil be felt, no affliction for the present seemes joyous.

Thu [...] of the first way of amplification: the second followes, which is by the consideration of the event.

Might be found unto praise, and honor, and glory, in the revelation, or at the appearing of Iesus Christ.

For the sen [...]e of these words: The words praise and honor, and glory may be referred to God, and so it is true, [...]hat tryall of the faith of Christian [...] in their manifold tentations shall bring a great deale of glory and honor to God in the day of Christ.

But I rather choose to understand it of the Christian.

Some think the three words should note the three waies of exalting Christians; and so they should have praise in words, honor in gesture, and glory in deeds: but I think they are but severall words to expresse joyntly one and the same thing.

Before I come to the maine doctrine, here are divers things to be noted, which are implyed both concerning Honor, and the appearance of Christ.

Concerning Honor these thing [...] may be noted.

First, that faith and sincerity in this world for the most part want praise, and honor, and glory from men, and therefore he promiseth them, that how­soever it goe, yet in the day of Christ saith shall not want praise, &c. It is here no wonder to be made as a signe or wonder even in Israel, Esay 8. If men refraine from evill one beast or other will prey upon them, Esay 9 15. To be reviled with all man [...]r of evill sayings is [...]upposed by our Saviour, M [...]t 5.11. They that are after the flesh have done it, and ever will persecute those that are after the spirit, Gal. 4.29.

Secondly, it seemes the Lord taketh a power unto himselfe and his word, even to judge and determine the cases of Honor. It is a fond conceit that our [Page 69] great Gallants have, that they think that in defence of their Honor they are not bound to the word: but they are deceived;Note. and they doe well (perhaps) to shun the sentence of Scripture in the case of their monomachies or single fights; for it yeelds them but small comfort to embolden their great spirits. For these are the words of the holy Ghost, It is a mans honor to cease from strife, but every foole will be medling, Prov. 20.3.

Thirdly, perfect Honor will never be had till the day of Judgement, which 3 should the more confirme us in a contempt of the honor of this world: In this world they are many times praised, whom God abhorreth, and men say to the wicked, thou art righteous. It is an usuall thing, that they that forsake the law themselves, praise the wicked, Psal. 10.3. Prov. 24.24. Secondly, earthly ho­nor is wonderfull deceitfull, many get it by ill meanes, and men may be prai­sed by them that curse them in their hearts: and besides, earthly Honor will not abide, nor can man continue here to enjoy it long, Eccl. 8.10. Psal. 49. 13. neither will it content the mind of man if it be had, Eccles. 6.2. and for the most part it makes men sensuall, man in honor understands not, but they live and die many times as the beasts that perish, Psal. 49. ult.

Now concerning the revelation of Jesus Christ, we must know, that it is taken sometimes actively, and sometimes passively. Actively, and so for that work of Christ, by which hee reveales his Father and his will to his mem­bers, so Mat. 11.23. Gal. 1.12. Now passively, there is a threefold revela­tion of Christ: 1. In his flesh: 2. In his spirit: 3. In his glory. In his flesh: for so godlinesse is a great mysterie, in that God was revealed in the flesh, 1 Tim. 3.16. In the spirit, so Christ was revealed in Paul; in that by the spirit the grace of Christ was revealed in him, Gal. 1.16. Thirdly, Christ shall be revea­led at the last day in his glory from heaven, and this revelation is meant here, as it is also 1 Cor. 1.7.2 Thes. 1.7.

The doctrines implyed are three:

1 First, that Christ shall come againe, and be revealed from heaven, and therefore woe to those mockers that walk after their lusts, and aske when his comming shall be.

2 Christ hid till his second comming in six respects.Secondly, that Christ is as it were hid till his second comming, and so he is in sixe respects.

1. First, in respect of the sense of our mortall eyes, the heavens like a cur­taine hide him from us, Act. 1.

2. Secondly, in respect of the admirable glory of his person. For at that day his glory shall be revealed, which now is as it were hidden.

3. Thirdly, in respect of the estate of his members, our life is hid with Christ. He is not glorious in the outward glory of his members, Col. 3.3.

4. In respect of the manifestation of his love; he hath not shewed himselfe to wicked men, Ioh. 14.22. nor fully revealed himself to the faithfull; it doth not yet appeare what they shall be, 1 Ioh. 2.3.

5. Fiftly, in respect of the secrets he shall then break open: little doe we know, or heare of, what he will then discover, when hee shall break open the everlasting counsels of God, and discover the depths of Gods provi­dence, and the deeds of all both good and bad, and the glory of the Elect, and the eternall misery of the damned.

6. Sixtly, in respect of the suddennesse of his comming, Luk. 17.30.

All which should make us the more to long for his appearing: for that shall be such a time as never was.

The third thing implyed is, that the thought of the day of Judgement is 3 a sure refuge to a Christian minde, when many other comforts for the pre­sent faile.

But the maine doctrine is, that faithfull and patient Christians shall have a [Page 70] great deale of praise, and honor, and glory in the day of Christ. Christ will be made marveilous in them, 2 Thes. 1.11. they shall shine as the stars of hea­ven, and as the sun in the firmament, Dan. 12. Mat. 13. they shall appeare in singular glory when Christ appeares, Col. 3.4.

Quest.But shall Christians have no glory till that day?

Answ.Yes: For first there is a naturall glory stamped upon their very persons, Col. 2. ult. Secondly, they are already vessels of glory in Gods decree, Rom. 9. Thirdly, true honor is restored them in the kingdome of gra [...]e: for God acknowledgeth them: so doe the Angels of God, and they have honorable priviledges, and such graces as will bring to glory. And lastly, God many times doth honor them with speciall Honor before men, Hest. 8.16. Psal. 64. 3. to the end. Act. 28.10.

The Uses follow.

Vses.And first, the consideration of this great praise, and honor, and glory in the revelation of Christ, should serve for instruction in divers respects: For it should quicken us to faith and good works, seeing our labour shall not be in vaine, 1 Cor. 15. ult. Men will say in that day, Oh blessed was he, or she, that beleeved. It may also perswade us to cheerfulnesse and patience under afflictions and the scornes of the world: we shall then have praise enough, what need we care for a little disgrace in the meane time? and shall we ever be ashamed of Christ and his truth, that will thus honor us at the last day? Finally, we may here learne of Christ how to esteem of tryed Christians, we should learn of him to praise them and honor them.

Secondly, this doctrine should wonderfully comfort Gods servants. How should they exult in the glory and honor they hope for? They shall then have so much honor, as the Kings of the earth would be glad to bring their honour in exchange for it. Think of it: If it were such a great glory to be honoured by earthly Kings, as it was done to Ioseph and Mordecai; what is it to be such whom God will honour? God gives more honour then Kings have, and therefore much more then they give: & Christians shall have this honour, not in the sight of a few men, but before all Nations of men & An­gels: & this honour shall not be for a small while, but for ever. For the King of heavens mind will not change, nor shall the Elect die and lose their honor, or live and staine it. Besides, God will give fulnesse of gifts and grace to use this honor, which earthly Princes cannot give, and this honor shall be held without envy or opposition, and they shall have eternall possessions answera­ble to their Honor.

THis verse and the next containes an answer to a second objection, which might be made thus: Might some one say, I know not whe­ther the former comforts belong unto me: I know not whether I be borne againe, &c.

To this the Apostle answers by giving two signes, by which men might try themselves. 1. The first is the love of Christ. 2. The second, the joyes of the holy Ghost. Concerning which, the meaning is, that whosoever loves Christ, whom he hath not seene, and hath felt those unspeakable and glorious joyes of the holy Ghost, hee is undoubtedly borne againe: But [Page 71] such are you; therefore you need not doubt your estate.

In generall we may then note,

1. First, that there are certain and infallible signs of a child of God: there 1 is such a way of tryall by signes.

2. Secondly, that the triall of our estate by effects wrought in us, is a safe and profitable way.

3. Thirdly, that though we see not all the signes, yet if we discerne any in sincerity, they are infallible, therefore the Apostle here propounds two of many.

Whom having not seene ye love.

Two things may here be observed: the one exprest, the other implied.

The doctrine exprest is, that the unfained love of Jesus Christ is in every one that is borne of God; and where it is, it is an infallible signe. He that loves Christ, it is certaine, that both God the Father, and Christ love him, Ioh. 14. 21. Eph. 6.23. and contrariwise, 1 Cor. 16.22.

The Use of this doctrine is threefold:

1. First, it should teach us to try our selves whether the love of Christ be in us or no: now that this may be distinctly discerned,Vses. wee must under­stand, that the love of Christ may be two waies considered, either as it is in the sparkle, or as it is in the flame. In some the true love of Christ is, as it is but in a small measure. Now others have the inflamed love of Christ.

First, there are 7. signes of the love of Christ wheresoever it is in truth,7. Signes of the love of Christ in the sparkle. though but weak.

1. First, we may know whether we love Christ by our estimation of him, if we doe truly love him, wee esteem him above all other persons and things in the world, Mat. 10 37 Phil. 3.9.

2 Secondly, we may know it by our constant desire after the meanes of communion with Christ: he loves not Christ, that loves not the meanes in which Christ makes his favour knowne to men:Cant. 1.1 doe we love the kisses of his mouth? that is, doe we affectionately desire the meanes, by which hee shews his love, even those sweet pledges of his love in his word.

3 Thirdly, we may know our love to Christ by our love to Christians that are his members: we love him that begat, if we love them that are begotten of him, 1 Iohn 5.1.

4 Fourthly, we may know it by beleeving in him, Iohn 16.27. For if we love him we put our trust in him, and relye upon him and his merits.

5. Fiftly, we may know it by our care to keep his commandements. For so he saith himselfe, He loveth me, that keepeth my commandements, Iohn 14.21. The love of Christ and the love of sinne cannot stand together.

6 Sixtly, we may know it by our griefe for his absence: if to misse Christ be the sorrow of our hearts, it is a signe we love him. Cant. 3.1.

7 Seventhly, we may know it by our willingnes to suffer for his sake, Ioh. 21.19 Thus Peter must one day prove that he loves Christ, by being willing to be caryed whither naturally hee would not, for the confirmation of the truth.

2 Now there are seaven signes also of the inflamed love of Christ:7. Signes of the l [...]ve [...]f Christ in the flame. For they that have such tender affection after Christ:

1 Doe sometimes feele the very passions of love, they are as it were sick of love, for the time overcome with the wonderfull affection they beare to Christ, Cant. 2.5. especially when they have felt great comfort in the meanes.

2. Their love is unquenchable and unresistible, it is strong as death, and much water cannot quench it, Cant. 8.6, 7.

3. They doe wonderfully, earnestly, and affectionately sometimes long [Page 72] after his second comming, greatly desiring to be dissolved and to be with Christ, 2 Tim. 4.8. Phil. 1.23.

4. Fourthly, they doe almost onely joy in Christ. God forbid I should re­joyce in any thing but the crosse of Christ, Gal. 6.14. They account all other things losse & dung in comparison of the excellent knowledg of Christ, Phil. 3.9.

5. Fiftly, they continually talk of him, they never linn, they have words at will, their tongue is as the pen of a ready writer, Psal. 45.1. They can easily praise him, and admire almost every thing in him. Cant. 5.9. to the end.

6. Sixtly, their inflamed love is shewne by a willingnesse with content­ment to doe the meanest service to Christ, or his religion. This was a signe Mary loved much, that shee could even kisse the feet of Christ, and wash them with her teares, and wipe them with the haire of her head, Luke 7.44. to the end.

7. Seventhly, they are wonderfully incouraged with his praises, they are more fiered with his praises of them, or his acceptation of them in the word or prayer, then with the applause of the whole world besides, Cant. 4.16.

Coherence.

2. Secondly, if wee want the love of Christ, wee should use all meanes to get it. Now there are three things that would further us in getting this love.

What we must doe to get the love of Christ.1. To pray for it to God.

2. To acquaint our selves with the word of Christ. For that sets out his praises, his love to us, and the singular blessings he hath purchased for us.

3. To converse with Christians that doe tenderly love Christ, and abound in holy affections. Those daughters of Ierusalem, that wondered why the Church should make such adoe about Christ, when they had conversed with her a while, and heard her speak with such affection and admiration, they are turned, and will now goe seek Christ as well as shee, Cant. 5.9. to the end, and 6.1.

7. Things to be observed to keep our hearts in the love of Christ.3. Thirdly, such as have felt this love of Christ, should be carefull to keep it; now there are seven things to be observed, if wee would preserve the love of Christ in our hearts.

1. First, we must establish our assurance of both our loves to Christ, and his love to us: we must labour our owne edification in the faith, if wee would keep our selves in the love of God, Iud. 20.

2. Secondly, if we would preserve this love, we must keepe uprightnesse. For if we relapse to the love of sin, the love of Christ will decay in us.

3. Thirdly, we must keep our selves out of the company of such, as might intice us from the love of Christ, namely, out of the company of Idolaters, and all profane persons.

4. Fourthly, we must take heed of worldlinesse: for the love of God, and the love of the world will not stand together. The cares of this life will be a snare and bait to draw us away.

5. Fiftly, we must take heed of security after feelings. For if the Church be so sleepie after communion with Christ, that when he comes again she will be slumbring, and not rise when he calls; Christ will be gone and not answer, no though afterwards she call, Cant. 5.2, 6, 7.

6. Sixtly, we must walke in the steps of the flock, and feed our kids neere the tents of the shepheards; we must converse with holy Christians, and keepe our selves under the powerfull instructions of profitable Ministers, Cant. 1.7. &c.

7. Seventhly, wee must be much in the preparation for the second com­ming of Christ. To be much in thinking of or praying for the comming of Christ will preserve us from declination in our affection to Christ, Iud. 20, 21.

[Page 73]The doctrine implyed in these words is, that when we shall come to hea­ven, and shall see Christ face to face, we shall love him, and admire him won­derfully. For the Apostle takes it for granted, that it is no hard thing to love Christ, if we once saw him.

And thus of the first signe.

The second signe is the joy of the holy Ghost expressed in these words:

In whom, though you see him not, yet beleeving ye rejoyce with joy unspeakable and glorious.

There are six kind of joyes.

1. Some are unnaturall, such is the joy of those mentioned,Sixe kinds of joy. Iob 3.22. that are glad at heart to find the grave.

2. Some are naturall, such are the joyes Solomon commends, Eccles. 8.15. & Prov. 15.13.

3. Some are sensuall, such are the joyes Epicures conceive in the pleasures and sports of this life, Eccles. 11.9. Iob 21.12.

4. Some are fantasticall, when men rejoyce upon meere conceits and fan­cies without any ground. For as in some diseases there are abundance of sor­rowes without cause, so are there also joyes without reason in divers.

5. Some are diabolicall, and there are three sorts of devilish joyes.3 Kinds of de­vilish joy.

• 1. The first is to joy in sinne.
• 2. The second is to joy in the misery of Gods people, Ezech. 25.6.
• 3. The third is the joy we call illusion, when Sathan to feed the secu­rity of men doth tickle their hearts with a great deale of joy and ra­vishing of the heart.

6. Lastly, some joyes are spirituall joyes: and these are either

• 1. Temporary: or
• 2. Eternall.

Temporary joyes are those, which wicked men may feele in the hearing the word, Mat. 13.

Eternall joyes are such, as onely the Elect feele; I call these Eternall, not because they are felt without interruption for ever, but because they are so now in the hearts of Gods children, that they shall never either totally or finally be lost, but shall be felt againe.

Now there are two sorts of this joy in Gods elect. The one is a duty, the other is a signe: the one man brings to Gods service, the other God gives as a token of his acceptance of mans service.

The joyes given of God are here meant, these are here called unspeakable and glorious.

But how may we discern these joyes of the holy Ghost from all the other sorts, especially the temporary joyes and illusions of Sathan?Quest.

The true joy in the holy Ghost may be known by these marks.Answ. How the joyes of the holy Ghost may be discerned from all other joyes. 8. Signes.

1. It is given of God in the due use of some ordinance of God, the soule being retired into Gods presence; especially these joyes are felt in prayer, this joy is drawne out of the wells of salvation.

2. It usually follows humiliation for sin, Esay 6.2, 3. Ioh. 16.20, 22.

3. It may be felt in adversity, as well as prosperity, Hab. 3.17, 18. Rom. 5.3. Phil. 2.17.

4. It is accompanyed with righteousnesse. It can never be felt of any, in whom the love of any sin raignes, Rom. 14.17.

5. It ratifies the written promises, and doth assure nothing but what the word assures, Eph. 1.14.

6. It is kindled upon the sense of Gods favour, it followes here bele [...]ving.

7. It is unspeakable and glorious above all carnall or earthly joyes: it doth ravish the heart, as if a man were already in heaven.

[Page 74]8. Lastly, it may be knowne by the effects: For

1. It will make a man more humble, and apt to acknowledge his owne vilenesse and unworthinesse.

2. It will make a man lesse censorious of others, and with more compassi­on to tender the wants and sorrowes of others.

3. It will marre the taste of carnall joyes: it causeth us to find lesse rellish in the taste of earthly delights.

4. It breeds a great love of God and godliness, and quickens to diligence in well-doing.

Whereas the joyes, that are illusions, or temporary joyes, will make men more proud and carelesse, and contemptuous, and more negligent in the use of the meanes, and the care to doe good.

Quest.But are these joyes felt of every Christian?

Answ. Whether the j [...]yes [...]f the holy Ghost be f [...]lt of every Christian. The defects in the joy of the temporary faith.Distinguish of Christians, and of feeling, and of joyes.

1 Some are Hypocrites, and so have not any power of godliness at all, but onely a shew.

2 Some have temporary grace onely: these have joy, but not such as will abide the tryall: For,

• 1 These joyes are not accompanyed with humiliation for sinne, or not for all sinne.
• 2 They arise not from any grounds of particular assurance.
• 3 They are not felt in the time of temptation.

3 Some Christians are alwayes diseased with some spirituall malady, and that many times till death, as with passion, or with strange effects of melan­choly: these may possibly dye without any evident comfort.

Some fall after calling, into some grosse sinne for a time, and these may so lose the joy of their salvation, as they may never recover it till their ve­ry end.

Againe, distinguish about feeling.

1 Some have those joyes, but observe them not, eyther through ignorance of the doctrine of the joy of the holy Ghost, or through neglect.

2 Some haue this joy and observe it, and are affected & established with it for the time, but presently eyther forget it, or suspect it.

Lastly, this joy in the holy Ghost in some is an habituall gladnesse of heart, which constantly after assurance is found in them, though they feele not the passions of joy: but in others there is felt at sometimes the vehement passions of joy, but not the constant gladnesse. Now eyther may be the true joy of the holy Ghost, if it agree to the former signes.

Quest.But what should wee doe to get the joyes of God?

Answ. Wh [...]t we must doe to ge [...] the joyes of God.1 Thou must be in the generall Gods servant, and devote thy selfe to ho­linesse, else thou canst never feele them. Esay 65.13.

2 Thou must voluntarily seeke godly sorrow for thy sins: for these joyes are promised to, and most felt by such as mourne for sin, Psal. 126.2, 3, 5, 6. Esay 61.3. Prov. 14.10. Mat. 5.5.

3. Thou must labour after the affections of godlinesse: till thou come to love Christ and the Word, and holy exercises, thou canst not get the joy in the holy Ghost: if we did once love to be Gods servants, the Lord would re­fresh us with the joyes of his presence,Quest. Esay 56.6, 7.

Answ. What we must doe to pr [...]se [...]e the joyes of the holy Ghost more con­stantly.But what should we doe to preserve the joyes of God, that'wee might more constantly rejoyce in the holy Ghost?

Observe these rules.

1. Thou must get a meeke spirit. For passion and pride hinder the refresh­ings of God wonderfully, Esay 29.19.

2. Preserve uprightnesse: the upright shall have an harvest of joy: But if [Page 75] thou nourish the love of any sinne, it is impossible to keep the joyes of God, Psal. 96.11. Prov. 29.6. & 12.20.

3. Lose not Gods presence, but set him in thy sight, and walk before him, There is fulnesse of joy at his right hand, Psal, 16.11.

4. Be much in well-doing: For that will make our joy abound, Col. 1. 9, 10, 11.

5. Hang upon the brests of the Churches consolation and sincerity, Esay 66.11.

6. Take heed of much carnall, or outward reioycing. For the immoderate liking of earthly things hardens the heart in the things of God.

Hence wee may briefly note the causes, why many professors have no more ioy.

• 1. Some neglect the meanes.
• 2. Others are mastered by strong affections, as Envy, or Passions, &c.
• 3. Others have neglected mortification.
• 4. In many their very unprofitablenesse is the cause.
• 5. In some, the love of some secret sinne blasts all grace and joy.

THis Verse is a ratification of the former, in which the Apostle labours to assure salvation to all such as have the former signes. 1. The matter assu­red is the salvation of our soules. 2. The certainty of the assurance is in the word receiving, which imports, it is as sure, as if we had received it already. 3. The instrumentall cause is faith: for salvation is the end of faith.

Receiving. If this word be marked in it selfe, and the coherence, foure things arise to be observed.

1. First, that wee should receive the graces and blessings of God with much joy and love of Christ, who is the foundation of the merit of all. This I note from the coherence with the former Verse.

2. Secondly, we are seldome glad at heart, longer then we are receiving some blessing, or promises from God: Note, that he joyns this word to the joyes of the holy Ghost in the end of the former Verse.

3. Thirdly, that salvation is received even in this life: received I say, 1. In the promises of it. 2. In the graces, which begin eternall life in this life. 3. In the certainty of the assurance of it.

4. The word in the Originall signifies to carry back againe, or to fetch out of the field: which imports, we cannot get salvation, nor any promises, or graces that concerne it, but we must fight for it; there will be some bicke­ting before it can be carried away out of the field.

Of your faith. Faith is here expresly made the instrument of our salvation. This is a principle, and should be unmoveable in the heart of every Christi­an, that without faith our religion is to no end. For wee cannot be saved without it: which should teach us both to seek this faith, and to account of it as most precious, and to this end to make sure that our faith be right: wee cannot be too oft urged hereunto: I will instance but in foure signes of a true perswasion. For I take it for granted, that the most of us say, we are perswa­ded God loves us, and Christ died for us. Now wee may try whether this perswasion be right foure waies.

1. First, if it will endure the tryall of manifold tentations, 4 Signes of a true perswasi­on of our sal­vation. as the coherence shews a true perswasion will. If it will support us in adversity of all sorts in some measure, especially if it will fence us against the scornes and opposi­tions [Page 76] of the world: this will prove it to be a true perswasion.

2. Secondly, if it be such a faith as will beleeve all that is written, Act. 24.14. so far as it sees it to be the will of God, though it be against reason, or af­fection, or profit, or the opinion of any other.

3. Thirdly, if it have the seale of the spirit. For hee that truely beleeveth, hath a witnesse in himselfe, even the witnesse of the spirit of adoption, testi­fying by unspeakable joyes the assurance of Gods love, Eph. 1.14. 1 Ioh. 5.10.

4. Fourthly, if it be accompanied with a sincere life, and love of all that truely feare God for the image of God in them. True faith will shew it selfe by this love, Gal. 5.6.

The end of your faith. The word here rendred the end, doth further signi­fie a reward, or wages which is given at the end: and so these things may be observed:

• 1. First, that in the end the Lord will take account of the use of all gifts, or graces in men.
• 2. Secondly, that unlesse we hold out to the end, we can never have re­ward.
• 3. Thirdly, that true faith will hold out to the end, if it be true, it will abide.
• 4. Fourthly, Faith it selfe will once have an end, and therein love excels faith, because that will never end.
• 5. But the last and chiefest point is, that it will be a glorious time, when the end comes, that God disposeth the rewards of beleeving: which may serve for foure uses.

Vses.1. First, it may comfort Gods afflicted servants. For the expectation of the poore shall not perish for ever, Psal. 9.18. and God will certainly give an end and expectation, Ier. 29.11. And have we not seene the end of the Lord in many things in our temporall troubles, and can we doubt him for our last end? why should any feare death? Is it not the time of receiving wages? No hireling is afraid of the time of receiving his wages.

2. Secondly, it should teach us therefore to wait upon God, and possesse our soules with patience, holding fast our confidence of assurance. For the end shall come, and it will not be long before it shall be.

3. Thirdly, for information: we may hence note one excellent pledge of Gods love and goodnesse; he is not bound to give us any wages till the end, yet see his mercy, he doth recompence us every day.

4. Fourthly, woe unto wicked men, their end is shame and confusion, even the fruit of all their evill waies, or as the Apostle saith, their end is dam­nation, Phil. 3.18.

The salvation of your soules.

What the soule is.The soule is a spirituall substance within us, by which we resemble God; it can subsist of it selfe, it hath neither matter nor end: it was created of God of nothing, and united to the body, that God might be rightly knowne and worshipped.

The soule is a kind of picture of God within us, that can live, though the body were not: when I say it is void of matter, I meane it is not made of any other thing as our bodies be: there is no metall, as I may say, of which it may consist, and it is such a divine creature, as it cannot die as the body doth, and it was of purpose put into the body, that so amongst the visible creatures God might be known and worshipped. For if we had not a soule within us, we could never attaine to any knowledge of God, more than the bruit beasts: For God cannot be knowne by bodily senses. Now for the uni­on how the body and soule are knit one to another I cannot expresse it.

Salvation notes especially that estate of excellency and glory, which the [Page 77] faithfull have in another world, though properly the word notes but onely what we are delivered and saved from in heaven.

This salvation excludes all misery, and includes all happinesse. All misery may be referred to foure heads. 1. Sinne. 2. Infirmities. 3. Adversaries. And 4. Death: none of these shall be in heaven. All happinesse likewise may be referred to foure heads. 1. Perfection of nature. 2. Communion with the blessed, viz. God, Christ, Angels, and just men. 3. And a glorious inheritance in the heaven of the blessed. And 4. Immortality: all these shall be enjoyed in that other world.

Now though the soule be taken synecdochically for the soule and body, yet the salvation of the soule is principall, and more glorious.

The use may be threefold:Vses.

• 1. For information.
• 2. For instruction.
• 3. For reproofe.

1. There are three things we may be informed in from the consideration of the salvation of the soules of the faithfull.

1. First, that godly men are in a wonderfull happy case, whatsoever their outward estate be, because their soules shall be saved: there are springs of joy in the very hope of this immortall happinesse: this salvation is so great a mer­cy, as we may truely say, his reward is with him.

2. Secondly, that there is a matchlesse love in God to man, not onely in that he provides such an estate, but first that he doth it freely without all re­spects of merit, Tit. 3.4. and secondly, because he sends up and downe the world to offer this salvation. From hence ariseth the Phrase, my salvation is gone forth.

3. Thirdly, that faith is wonderfull precious, that brings us such a sal­vation.

2. Further for the second, there are divers instructions may be deduced from this doctrine: as

1. First, it should teach us to deny ungodlinesse and worldly lusts, Tit. 2.12. the very thought of going to heaven should extinguish the desire of sinning.

2. Secondly, we would make God all our trust, and our expectation, Psal. 62.5. We should resolve to rest upon God: For none else either will, or can doe so much for us as he can. Hee is well said to be the hope of Israel, none have so great hopes as the faithfull.

3. Thirdly, we should labour for the assurance of salvation, and lay hold up­on it, striving to get evidence for it. Heaven should suffer violence, seeing it may be had, we should never be quiet till we can get it.

4. Fourthly and lastly, such as have attained some assurance of their salva­tion, should looke to foure things.Such as have t [...]e assurance of salvation should look to foure things.

1. First, they should strive for large affections, to expresse the sense of so great salvation. It is such an incomparable benefit, as wee should be alwaies praising, &c.

2. Secondly, it should quicken them to good works: the remembrance that we shall be saved, should be like a fire within us to inflame us to all pos­sible care to please God, and to be fruitfull in all well-doing. Salvation should be as a burning lamp within us: a Christian should never be without fire in his heart, in respe [...]t of his care to maintaine good works.

3. Thirdly, shall wee not be content with any condition in this world, seeing wee are so well-provided for in a better? what should trouble us, if we can remember that after a short time our soules must be saved?

4. Fourthly, shall we be so glorious in heaven? why then our conversation should be in heaven: we should be alwaies thinking of heaven: our mindes should run upon it.

[Page 78]3. Now as this doctrine may informe and teach, so it may reprove whole troops of carnall Christians, that never labour after this glorious estate, that scarce ever aske, what they should doe to be saved, but sleepe it out in a Lethar­gie, and never aske after, nor remember their latter end.

THe consolation propounded, verses 3, 4, 5. is confirmed, first by Prolep­sis, or the answering of Objections, verses 6, 7, 8, 9. secondly, by testimo­ny of worthy and holy men, verses 10, 11, 12.

So that these words make good the consolation of Christians, by setting before us, what witnesse holy men of old have given of our happinesse, that live now under the Gospell. In the words five things are particularly to be noted.

1. First, who testifie, or who are Gods witnesses; and these are described, 1. first, more generally, and so they were Prophets. 2. secondly, more specially, and so they were those Prophets that were appointed of God to prophesie of the gracious priviledges should come unto us Christians.

2. Secondly, their adjunct paines and endeavors to furnish themselves in the knowledge of those things that concerne us, They searched and inquired diligently.

3. Thirdly, the question they studied, or unto which they testifie: In ge­nerall, it was of salvation, ver. 10. In speciall, it was of the manner and time of the grace foretold.

4. Fourthly, the occasion that fiered them to this earnest desire after this knowledge, and that was the inspiration of the holy Ghost, driving them to foretell of the passion of Christ, and glories that should follow. Now they right­ly conjectured, that this glory did import some excellent estate of the Church then, and that they would faine have knowne.

5. Fiftly, the successe, and that was they were answered by revelation; which answer is set downe, verse 12.

Prophets.]

God hath revealed his will three waies.

1. First, by the light of nature, imprinting in man certaine common noti­ons, or small sparkles of divine light.

2. Secondly, by the booke of the creatures; by these he did blow, and nou­rish, and more kindle the sparkles infused by nature.

3. Thirdly, when both these proved insufficient by mans sin, God revea­led himselfe by his word ▪ but after divers manners, Heb. 1.1.

Sometimes by dreames, when men were asleep.

Sometimes by Visions, when men were awake.

Sometimes by types and resemblances.

Sometimes by Christ the Son of God; and so sometimes in the likenesse of a man, and in the last age of the world in a true humane nature.

Sometimes by Angels.

But most usually by the ministery of man. Now the men imployed to reveale Gods will, were called either

Extraordinarily, as Prophets and Apostles: or

Ordinarily, as the Priests and Levites under the Law, or the Ministers now under the Gospell.

[Page 79]So that we now see, who these Prophets were.

It is true, that the word Prophet or Prophesie is diversly taken: Some­times more generally for any, that foretell things to come: so every Preacher is a Prophet, and to preach is to prophesie, 1 Cor. 14. sometimes it is taken more restrainedly for those that foretell by inspiration, or speciall revelati­on: these were called in old time SEERS. Those students in the ancient Colledges, that were of speciall gifts, and more hopefull, were called Pro­phets, not that they did all prophesie, but because the Spirit did use to fall upon such men. Those called children of the Prophets were yonger students, that attended upon, and were directed by those grave and more ancient Divines. Through the abuse of the succeeding time, those that were taken out of these Colledges to serve Princes, though many times they were men most ambitious and covetous, yet were called still Prophets.

But the Prophets here meant were onely those holy men, that by the im­mediate inspiration of the Spirit of God did foretell things to come concer­ning the Church, and kingdome of Jesus Christ.

Now in that the Lord refers us to the testimony of the Prophets, it may serve for divers uses.

1. First, it shewes the excellency of Theologie, Vses. or the truth according to godlinesse, in that it is penned and confirmed by such admirable instru­ments.

2. Secondly, it shews, that in matters of religion men must have recourse to the testimony of the Prophets: their writings are the true touchstone a [...]d square. And so in matters of consolation, if the Prophets speak comfortably to our hearts, it matters not what all the world besides saies, or thinks of us: sure it is that Christ came not to destroy either Law or Prophets, and therefore by them we shall be tryed whether we will or no.

3. It should quicken us to study the writings of the Prophets: wee can­not receive their persons now into our houses, nor build tombs for them; but wee may receive their writings into our hearts, and it will be made good, that hee that receiveth the writings of one of these Prophets in the name of a Prophet, shall have a Prophets reward. In the meane time wee have a sure woid, t [...] which we may doe well to trust without all wavering.

Which prophesied of the grace that should come unto you.

By grace to come, he meanes those excellent priviledges, that God of his free grace would bestow upon the Christian Churches, more than upon any Churches before.

The Prophets then did foretell of certain great prerogatives, with which we Christians should be honoured.

But what were those priviledges in particular?

There are an eleven prerogatives of the Christian Church,Quest. Answ. [...] Christ [...]n Church. wherein God hath dealt wonderfully graciously with us.

1. The exhibiting of Christ in the flesh.

2. The freed [...]me from the bondage of the ceremoniall law. Gal. 4.1,2.2.

[...]. The admission of the Gentiles to be copartners with the Jewes, Eph. 2. & 3.2. to 7.

4. The multitude of beleevers in comparison of former ages, Esay 54. 1,2,3.

5. The more evident vision or manifestation of Gods speciall favour and k [...]dnes [...]e in Christ Jesus, testified more fully both by the word and spirit. The Lord i [...] now fond over the Christian Churches, and doth more famil [...]rly reveale his love n [...]w, Eph. 2.7.

6. The m [...]re evident clearing of our release from the morall law, in re­spest of the rigorous perfection of it, we are not now under the law, but under [Page 80] grace, so that if sinne have not dominion in us, our obedience will be accep­ted, Rom. 6.14.

7. A large extent in the proclamation of pardon, and forgivenesse of sins; so as now any man may get a pardon, that will seek it out in the name of Christ, Act. 10.43.

8. The powring out of the holy Ghost, and that either extraordinarily, as in the primitive Church, or in the measure of ordinary gifts, as in utterance, knowledge, &c. 1 Cor. 1.4, 5, 6.

9. The eminencie of holy life, and that in the meaner sort of Christians as well as the greater: This is onely true of a remnant that are of the election of grace; and so for the power of practice, that never age saw it more lively, than it is now in many of all conditions that truely feare God, Esay 35.8.

10. Abundance of outward blessings: This God hath promised, Esay 60.15,17. and performed in severall states of the Church in divers ages.

11. Lastly, the more manifest revelation of the doctrine of heaven, and eternall life; immortality being brought to light by the Gospell, so as now wee need not to be taught by the dark shadowes of temporall and earthly cere­monies.

Vses.Now since the holy Ghost hath made us to know, that these are times of such excellent graces; it may instruct us diversly. For in some things it may order us toward our selves, and in some things toward others.

There are foure things we may learne for our selves.

1 First, let us take heed, lest any man faile of the grace of God. For wofull ex­perience shews, that many thousands even in this light are as destitute of this grace,That we may not faile of the grac [...] of G [...]d, w [...] must [...] [...]oure things. as ever Jew or Gentiles were. Now that we may not faile of the grace of God, we must doe foure things.

1. We must be subject to the Gospell. For the Gospell is called the Go­spell of the grace of God.

2. We must take heed of resisting, grieving, and despighting of the spirit of grace.

3. We must take heed we doe not frustrate the grace of God, Gal. 2.21. and so men doe,

• 1. By seeking justification in their own works.
• 2. By neglecting it, when it is offered by the word and spirit of God.
• 3. By turning the grace of God into wantonnesse, as they doe, that make the promises of God and our liberty in Jesus Christ a bawd and cloak for sinne.
• 4. We must goe to the throne of grace, and beg grace of God with all im­portunity, giving him no rest, till he heare and shew mercy, Heb. 4. ult.

2 Secondly, the consideration of these times of the speciall and plentifull grace of God offered in the Gospell, should teach us not onely to get know­ledge and grace, but to abound in these. For now is the time, when God is willing to make all grace to abound, that wee might abound unto every good worke, 2 Cor. 9.8. and we might all of us know the Lord from the least of us to the greatest, Ier. 31.33.

3 Thirdly, since the Prophets testifie of this grace, it should teach us to try our gifts and graces by the writings of the Prophets: for so we may know, whether it be the true grace of God or no.

4 Fourthly, we should labour to walk worthy of this grace that is come un­to us, and that we cannot doe unlesse we doe foure things.

1. That wee be exceeding thankfull, and set out the glory and praise of Gods grace.

2. That we abound with peace and joy in beleeving.

3. That we be fruitfull in good works.

[Page 81]4. That we stand in the grace received, and not fall from our sted [...], nor receive Gods grace in vaine, Rom. 15.8,9,10,13. Col. 1.9,10.2 Pet. 3.18. Gal. 5.1. 2 Cor. 6.1.

Now concerning our respect of others.

1. First, Ministers should be encouraged to endure any thing, since they have so honorable a function, as to dispense the Gospell of the grace of Iesus Christ, Act. 20.24.

2. Secondly, the people should esteeme worthy of all honor, such emi­nent persons, and Christians, upon whom we see this grace of God prophesi­ed to come: yea such as abound in knowledge and p [...]ety of life, wee should wonderfully honor, as being the persons the prophesie ran of.

3. Lastly, this should be our great desire, and prayer for others, that the grace of our Lord Jesus Christ might be with them.

They inquired and searched diligently.]

Two things are here affirmed of the Prophets: 1. First, that they sear­ched and inquired: 2. Secondly, that they did it with great diligence and paines.

Where did the Prophets search and inquire?

1. First, they inquired of God by prayer.1Quest. Answ.

2. Secondly, they inquired and searched in the writings of the first Pro­phets, Iacob, Moses, Samuel, David, &c.

3. Thirdly, they searched and inquired by meditation, studying their own prophesies, into which they were carryed by the Spirit of God, that they might see whether they could find out this glorious salvation, especially for the time and manner of it.

The Use is for wonderfull great reproofe of thousands amongst us,The Vse. that neglect so great salvation: did the Prophets search and inquire, and can it be safe for us to be secure?

What should be the reason that multitudes of men have so little mind to inquire about their salvation?Quest. 2.

1. Men are diseased after an unexpressible maner with a spirituall Lethar­gie, when there ariseth any thought of the kingdome of God.Answ.

2. Salvation is far off: and unlesse the Lord by the spirit of wisdome and revelation inlighten the eyes of mens minds, they cannot discerne the glory of it, or the need of it, Eph. 1.18,19. men onely see things that are neerer, so purblind we are.

3. The most men are drowned and distracted with the cares and pleasures of this life.

4. Lastly, this comes to passe by the effectuall working of Sathan, who daily and mightily labours to hide the Gospell from mens souls, and to hin­der the care of a better life. This is his every dayes work.

But for hereafter let us all be admonished by this example of the Prophets, to devote our selves to the study of salvation: especially

1. To seek the grant of it from God.

2. To seek the evidence of it in the word of God.

3. To seek the signs of it in our own hearts.

4. To seek a way that leadeth thither in our practice and conversation.

Now whereas it is said, the Prophets searched and inquired diligently, that should also fire us, and still stir us up not onely to study and inquire, but to doe it diligently also. Now to inquire and search about salvation dili­gently imports five things.

1. First, that we should refuse no paines, or labour, or care to attaine it.

2. Secondly, that we should doe it daily and constantly. Hee that is in a journey doth not thinke it enough to aske his way the first day. Oh Lord, [Page 82] how are wee guilty in thy sight, that inquire so seldome for the way to heaven!

3. Thirdly, that we should practice the directions which are given us out of the wnrd: Else to inquire a way of God, and not to follow it, is greatly to provoke God, Ezek. 14.3,4. Ier. 42.2,3. &c.

4. Fourthly, that we should seek affectionately, as David saith, with our whole hearts, Psal. 119.2. as they did, that asked their way, and went weeping as they went with their faces thitherward, Ier. 50.4,5.

5. Lastly, that we should seek help from all the ordinances of God, labou­ring to further our salvation by all meanes both publike and private.

Thus of the second part. The third is the subject matter, which in gene­rall is salvation, and in particular the time, and manner of the time.

Of which salvation.]

By salvation may be meant all that, which befalleth Christians after the time of their calling. For as true grace is the beginning of it, and perfect glo­ry the full consummation of it; so all the meanes that work either, are com­prehended under this name: yea the very sufferings of the godly are a part of their salvation, because they worke unto them an eternall weight of glory: yea so should all the godly be disposed, as they should make salvation the end of all their actions; we should doe nothing, which should not some way tend to further our salvation.

Three things may be here noted.

1 First, that the doctrine of salvation of Gods people is a subject able to fill the contemplation of the divinest and wisest men: The Prophets have a sub­ject able to fill them; yea more than they are able to conceive of to the full: which may serve for two uses: First, for humiliation, that we should be so barren-hearted, and able to conceive so little of so divine a subject, seeing the Prophets are so taken up with continuall study and care about it. Se­condly, for singular consolation to the godly. For by this it appeareth, that they have an admirable portion, in that such worthy men so much admire it.

2 Secondly, that as any have more grace, so they are more heartily affected with the estimation and desire after the salvation of Gods elect. The Pro­phets foresaw the rising of many great Kings and Monarchs, that should af­terwards in severall successions enjoy a marvellous glory in this world; yet they leave looking and wondring at them, and are now taken up with the consideration of the glory of the abiect Gentiles, as finding more perfection in their calling into the kingdome of Christ, then they could behold in the greatest Princes of the earth. Certain'y so long as we can admire any thing more than the grace of God to his people, our hearts are void of grace.

3 Thirdly, that when we goe about any thing that concerns salvation, espe­cially our own salvation, we should here learn of the Prophets to doe it with all diligence.

There are three sorts of men Sathan doth in the Church bewitch. 1. The first are they that will take no paines at all, nor trouble themselves to study about their religion, and what belongs to their soules. 2. The second are they, that though they will take some paines, and study diligently, yet it is in by­studies, as matters of controversie, or the generall knowledge of religion, or matter that may fit them for discourse, or the like. 3. Now a third sort there are, that will not be drawn aside from the needfullest studies, as are re­pentance, assurance, order of life, &c. but their fault is, that they study not these diligently. For they soone give over, and finish not their works either of mortification, or sanctification, or illumination, or preparation for salvation.

THe particular subiect of their inquiry was to have found the time of those glories the holy Ghost foretold should follow the sufferings of CHRIST.

Foure sorts of men have inquired about times, and the manner of times.Foure sorts of men inquire about times. For there is the observation, 1. of the curious, 2. of the weak, 3. of the su­perstitious, 4. of the wise.

1 Curious men search into times prohibited, and restrained from them: They inquire what God did before he made the world, and in what yeare and day Christ shall come to Iudgement, with such like.

2 The weake Christian many times is too busie about time, as in his di­stresse his thoughts runne about the time of his deliverance, and with impa­tience he asks, How long? when hee ought not to limit God, but live by faith, and leave the time unto God.

3 The superstitious are imployed in observing time; such were the Ga­lathians, of whom Paul was afraid. This was their humour▪ they did ob­serve dayes and times not commanded of God, but prescribed, and kept a­foot by the inventions of men.

4 Now in the last place, the wise observe time, and thus they observe time necessarily, or arbitrarily. Necessarily they observe the seasons and op­portunities of Gods grace, and so not to observe time is a great offence. Ier. 8.7. Luke 9. Mat. 16.3. Arbitrary, they enquire after time, as the circum­stance of some great things, wherein there appeareth some glory of God, and good to the soule. Thus the Prophets here enquire about the time of Gods manifestation of the great grace he promised to the Church.

Three things may be noted out of these words.

1 That the times and seasons of all things are known unto God: else the Prophets would not have searched, but that it was a received principle that all the times of all things are set and knowne to God.

2 That the Lord is many times loth to discover the precise time of his mercy: as for a long time he would not let it be known when Christ should come, so it was ab [...]ut the calling of the Gentiles, and so it is about the time of our going to heaven. For if it should be farre off, men would grow the more impatient with their present condition, and by this meanes God tries the faith, and patience, and obedience of his people: and thus are blessings more admired and welcome when they doe come; and by works of prepa­ration the happinesse of the Elect is greatly furthered.

But is it not uncomfortable to be ignorant of the time when God will shew his mercy?

It is not: for

• 1 The time is infallibly set by God.
• 2 The Lord hath chosen and appointed the fittest time.
• 3 The Lord is precise in keeping his time.

3 The third Observation is, that when the circumstance of time is not of absolute necessitie for our good to be knowne, we must be sober and tempe­rate, and enquire with all humilitie: we may learne this of the Prophets about salvation it selfe, they are said to enquire diligently; but about the time, it is barely said, they searched.

Thus of the third thing.

4 The fourth thing is the Occasion; which was an inspiration of the holy Ghost, which testified of Christs sufferings, and strange glories should follow [Page 84] after. So that the efficient cause of the inspiration was the holy Ghost, which was in them: The finall cause was to testifie or beare witnesse: The subject matter of this inspiration was twofold. 1 Of the sufferings of Christ. 2 Of the glories should follow.

The Spirit that was in them.

Note that he saith not the Spirit of God, but the Spirit of Christ: so the holy Ghost is called the Spirit of the Sonne, Gal. 4.6. He may be called the Spirit of Christ, because he is given by Christ, and because he is given to the members of Christ, and because he should be especially manifested in the times under Christ, and because it did especially reveale Christ, and chiefly because it was essentially ioyned unto Christ, and did proceed of Him and the Father from all eternitie.

Now for the use hereof. Here is both Information and Consolation. We may be informed here, that the doctrine of the Trinitie was not unknowne in the Church of the Jewes, in that we see, that the Spirit of God was called the Spirit of Christ. As for that place in Act. 19. where some say, they had not heard, whether there were a holy Ghost or no; It is to be understood of the extraordinary gifts of the holy Ghost, which at the time of the conver­sion of many did fall upon them, and not of the nature of the holy Ghost. This doctrine also may comfort us greatly: for whereas it it the office of the holy Ghost to mortifie the deeds of the flesh, to lead us into all truth, to be a comforter, to beare witnesse unto our spirits, to help us when we know not how to pray as we ought, &c. This doctrine (I say) may greatly incourageus to beg the holy Ghost, and to beleeve our help therein, seeing hee is sent of Christ; and is at his disposing that dyed for us, and gave himselfe for us: how shall he not then give us his holy Spirit also, if we aske it of him?

Further, hence we may note, that the Spirit of God is the onely immedi­ate fountaine and originall of all Prophesies concerning times and things to come. The Oracles of the Gentiles were but eyther delusions under ambigu­ous sentences, or but coniectures; or else when they did foretell aright, they were permitted of God for the further hardning of the people, eyther from Scripture, or other revelation to foretell. As for the Sibyls that prophesied of Christ, &c. it is no absurditie to grant, that they were stirred up by the holy Ghost to prophesie of Christ among the Gentiles, &c.

THE fift and last thing concerning the testimony of the Prophets, is the successe of their enquiry, and diligent search: and that in generall is, that they were answered and resolved of God. Now in the Lords answer there are two things to be observed. 1. The manner how God gave his answer, that is to say, by Revelation: To whom it was revealed. 2. The matter of the answer, which stands here of two parts. The first concernes the persons: the second concernes the things promised of God. The persons are considered both ne­gatively and affirmatively. Negatively: the Prophets were resolved that they themselves were not the men whom those Oracles concerned. Affirmatively: they were told, that those things, which they prophesied of, they did minister unto us Christians. Thus of the persons. Now the things promised or pro­phesied of, are not onely propounded, but commended, and further described and that two wayes. 1. By the glory of their efficient causes, and those are [Page 85] either lesse principall, namely, the Apostles and other Ministers of the Gospel, or more principall, namely, the holy Ghost sent downe from heaven. 2. By the adjunct respect of the Angels in heaven, who are said to desire to look unto those things that are thus treasured up in the Arke of the Church.

Now from the coherence and generall consideration of these words, we may be assured of this generall doctrine, that such as diligently seek unto God shall be satisfied, and resolved, and answered. God is no accepter of per­sons: he that resolved the Prophets, will answer us also: it is an unchangeable order of promise, such as seeke shall finde, such as aske shall have, such as knock shall be opened unto, Mat. 7.8. yea he saith, every one that asketh, &c. yea it is certaine, that God will make this good unto the diligent use of every one of his ordinances, as Prayer, Esay 30.19. Ioel 2.19. Ier. 33.3. Reading, Iob. 5.29. Hearing, Esay 56.3. Mich. 2.7. Conference, Esay 19.24.25.

The use is first for confutation of their wretched Atheisme,Vses. that scorne Gods ordinances, as bare and empty actions: but if there were no more to commend them then what this doctrine assures, it might sufficiently censure them for their just contempt. For in these and every of these the Lord mee­teth his servants, and doth as it were by a heavenly entercourse conferre with his people▪ and familiarly make himselfe knowne unto them, as one man is knowne unto another by conversation, or his name: therefore are they called his name in the third commandement. 2. Secondly, we should be incouraged in all distresses, and doubts, and ignorances to have recourse unto God, and in all humility, and constancy, and faith to seeke unto him in the name of Christ, who was ever knowne to be a Councellour unto his people;Esay 9.6. but then let me adde this, that wee looke to our selves when we come unto God, for there are divers men whom God will not answer, or if hee doe, it is in justice, as Mich. 3.7. Zach. 7.11. Ezech 20.3.31.

But what must we doe, that God might answer us?Quest. Answ.

1. First, we must be such as will answer when God calls, else it is just, we should call when God will not a [...]swer, [...] Zach. 7.11.

2. Secondly, when ever we receive a [...]swers from God, wee must be so­ber and humble, and take heed of swelling and pride, else the Lord in freed of feeding u [...] with revelation, may buffet us by the messengers of Sathan, 2 Cor. 12.17.

[...]. Thirdly, we must take heed of security, and spirituall sleepinesse, for that will silence God, and not answering may be iustly the scourge of it, or else the Lord may permit the watchmen in stead of comfort to smite us with their words of reproofe and discouragement, Cant. 5.6, 7.

4. Fourth [...]y, we must take heed of Idols in our hearts, beloved sinnes. For then either the Lord will not answer at all. Ezech. 20.31.3. or he will give u [...] bitter a [...]swers, Ezech. 14.3,7. or he will make our sins answer against us,The word translated t [...]sti­fied, is by o­th [...]s translated answered. Esay 59.12. or his creatures as instruments of iudgements shall answer us, Heb. 2.11. or if when our sins doe answer against us, the Lord yet do heare, it is meerely for his names sake, Ier. 14.17. yet meere infirmities are no hin­derances, Rom. 11.4.3.

5. Fiftly, wee must bring a mind that will give glory to God without li­miting God, or daring to neglect or contemne Gods answers: an instance of Gods indignation at such, as will inquire at God what to doe, and yet take their owne course i [...] evident, Ier. 23.35,36.

6. We must carefully distinguish betweene answers of tryall, and direct answers: Paul received an answer of death, 2 Cor. 1.9. but yet he died not at that time. The Lord will reserve the glory of absolute infallibility to his word. As for private and secret revelations,Note. they are not alway to be infalli­bly trusted unto, but such inward answers as have warrant from some pro­mise [Page 86] of the word, such are infallible: but such could not Pauls sentence of present death be.

Thus of the generall, viz. that God will answer: Now the first thing in par­ticular is, how they were answered, viz. by revelation.

Vnto whom it was revealed.

God answers divers waies. For at some times extraordinarily hee hath given men their answers in dreames, Mal. 2.12. sometimes by his Angels to men awake, Act. 10.22. sometimes by the extraordinary revelation of the holy Ghost, as Luke 2.26. Ordinarily also, God answers more waies then one, as sometimes by his works, by giving what we desire of him: sometimes by his word, directing or comforting us: sometimes by his Spirit, especially in time of private prayer: The first is by operation, the second by informati­on, the third by consolation, but here it is by revelation.

Distinctions ab [...].Againe, Revelation is either uncreated, or created.

There is an uncreated Revelation which is infinite, and such is that which the Father reveales to the Son from all eternity.

The created Revelation hath three degrees, 1. Imperfect, 2. Perfect, 3. And most perfect. The most perfect revelation is in Christ-man, in whom are all the treasures of wisdome and knowledge. The perfect revelation is in An­gels, and blessed soules in heaven: the imperfect is in men on earth.

The revelation vouchsafed to men on earth, is either ineffectuall, or effe­ctuall.

The ineffectuall is a revelation not availeable to salvation, such is that re­velation which may befall wicked men. For they may prophesie, as is gran­ted Mat. 7. But I call this revelation ineffectuall, because they may be Cast­awaies for all this.

But properly, Revelation is the heritage of the Saints. For in them onely it is effectuall, and thus the Lord doth grant revelation in two degrees: 1. Sometimes it is such an illumination as works a full assurance: sometimes it is an illumination that works onely a perswasion. In weak Christians, the work of the spirit of revelation is perswasion, but in strong Christians it is full assurance.

Unto the revelation of full assurance I refer also these revelations of the Prophets, and I place all under the head of imperfect revelation, because though the things revealed to the Prophets were perfectly revealed, in re­spect of certainty and evidence, yet it was but a revelation in part, that is of some things onely. There were many things knowne to Christ and the An­gels, which the Prophets never knew.

There is also difference betweene Visions and Revelations; Visions are external in some things shewed to the sight: Revelations are internall shew­ed [...]nely [...]o the understanding.

Quest.But what is the difference betweene Revelation, and Knowledge, and Prophesie, and Doctrine mentioned 2 Cor. 14.6?

Answ.There are two waies by which men come to the understanding of Gods will. The one extraordinary, and that is by revelation; and the other ordi­nary, viz. by knowledge, attained by labour and industry in the use of meanes, this the Apostle calls knowledge: now prophesie and doctrine depend upon these two.Quest. For men did vent, and utter their revelation by prophesie, that is, by foretelling things to come,Answ. Though we want revelati­ons, yet we are not in wosse case then they in the Old Testament. and men doe vent their knowledge by do­ctrine, and teaching others.

Are not we more miserable now then they were in the times of the Pro­phets, seeing they had revelations, and we have none?

We are not: for these reasons;

1. Because we have the substance of all their revelations. For their most [Page 87] glorious revelations were concerning Christ to come, whom we possesse, as the riches of the Gentiles, whom they had not in the flesh, but saw him a farre off.

2. Because the Lord hath now fully revealed his will in the Scriptures of the old and new Testament to be a perfect guide unto eternall life.

3. Because we have all their revelations that could profit us in any speci­all measure, we have them I say left upon record, & written for our learning.

4. Neither are wee altogether without revelations,We have fix sorts of revela­tions under the Gospell. that for the riches of them answer the full value of their revelations. For to omit, that God hath revealed his Sonne in the flesh in these latter ages of the world, which was a greater shew then was ever made in heaven or in earth: to omit this; I say,

1. In the doctrine of the Gospell now, there are divers riches, mines,Mysteries of the Kingdome Mat. 13.11. Eph. 3.5. and mysteries of knowledge broke open, which were hid since the world begun from ages and generations, Col. 1. 26. Rom. 16.26. and these made knowne not to Apostles onely, but to babes and infants, Mat. 11.25. to abiect Gen­tiles as well as Jewes, (Luke 2.32. for revelation of the Gentiles) to young men and maidens, Act. 2.

2. Christ is revealed in the hearts of men now, as well as then, and that is the best revelation, the works of the grace of Christ, such as his image graci­ously revealed in their hearts: Christ lives in his people now, Gal. 1.12. & 2. 20. Rom. 8.29.

3. The righteousnesse, and favour of God, is with a speciall lustre revealed from faith to faith, Rom. 1.17.

4. The Lord doth still assist his servants in speaking and hearing, and teach­ing to profit: we have more than we bring into the pulpit, and th [...] Lord still opens mans understanding, and is with our mouthes to give us a doors of ut­terance, Eph. 1.18. Col. 4.3.2 Cor. 3.5,6.

5. The Spirit of Christ doth reveale now also, both daily the things given us of God, 1 Iohn 5.10. 2 Cor. 2.10. and at some times the particular pleasure of God in some speciall cases.

6. We are neerer unto, and wait for the revelation of Christ, and the sonnes of God from h [...]aven, of which theirs was but a glimpse, and in this we shall in the day of Ch [...]st have as full a measure as they. Their revelations were but a drops to this sea. Rom. 8.1 [...],19.2 Thes. 1.7.1 Cor. 1.7.

So that we are happy sixe waies in respect of revelation.

The Use should be therefore to learne thankfulnesse and contentation,Vse 1. as resting assure [...], tha [...] if wee truely feare God, though hee make us not Pro­phets, yet his secrets shall be with them that feare him, and he will answer us when we call, and shew us great and hidden things.

Thus of the manner how God did answer them: the matter followes, which concerneth either Persons or things: Persons in these words,

T [...]at not unto themselves, but unto us they did minister.

The plain meaning is, that the Lord would have them to know, that they were implyed in these prophesies of glory, not that they should thereby re­veale any further blessednesse unto themselves (for they should die before those daies come) but should therein doe service unto Churches that should come long after.

Here are divers things to be noted hence.

That the Lord hath beene used to deny the requests,Doct. 1. or desires of his ser­va [...]ts in respect of the circumstances of their suits, such as were time, place, manner, meanes, measure &c yea, we see, how he denieth his best servants in the letter of his desires: Isaac must not have his will concerning Esau: nor Ioseph concerning Manasses: Moses may see Canaan, but he must not enter in: David must not prosper in his beloved Absolon: the Apostles must not be [Page 88] great in an earthly kingdome: nor Paul have his tentation depart just as soon as he prayes: Ionah must not be humored; nor Elias die when he list: David shall not bring in the Arke at his pleasure: nay Christ himselfe must not be heard in the very letter of his desires; for the cup did not passe from him. The Use is therefore to commit our waies to God with all patience and hu­mility,Vse. and never rebell in our hearts, if the Lord crosse us, but rather con­fesse our errors, and yeeld our selves to God, as knowing that all shall work together for the best, &c. and he will so heare and so answer, as may be best for our best good.

Doct. 2.The Lord hath been used to traine his servants to know that their labours are to be spent for the good of others, as well as themselves: thus the Pro­phets must heare of it, God hath distributed his gifts not onely for the use of each member,Vse. but for the benefit of the whole body, 1 Cor. 12. The Use should be to teach all sorts of men to promote to their uttermost the com­mon good, and to doe it out of conscience, and heartily, and with all dili­gence, as we would care for our owne things, especially promoting the edi­fication of the body with all love and industry, Rom. 12.6.1 Pet. 4.9, 10. Eph. 4.26. Thus should ministers, and magistrates, and masters of families, and every Christian with his acquaintance. We are Stewards of Gods gifts, and they must be implo [...]ed about Gods worke, not our owne onely: the Ma­sters advantage is most principally to be respected: and therefore this must needs be a great reproofe to such▪ as can onely minde their owne things, and not the things of Iesus Christ, Phil. 2. It will be a singular comfort to such as excell in gifts, or riches, or power, if they can say at their death beds, not un­to my selfe, but unto the servants of God, or to the poore, or to the Church, or to the service of my country, or to the conversion of soules, &c. have I ministred the wit, or learning, or wealth, or power the Lord hath given me. Contrariwise, it cannot but be wofull to some to remember on their death beds, that they have spent their meanes, and gifts to promote wicked courses, and to procure sinne, or to maintaine the riotous, or gamesters, or whores, or dogs, or any way their own lusts, oh what wil they say when they are asked, whom have you clothed, fed, comforted, counselled, admonished, &c.

But unto us.

Quest.But why are we honoured thus and not the Prophets?

Answ.The Lord sheweth mercy on whom he will shew mercy: I meane it for the manner, and time, and measure, and meanes: we must not herein dispute with God: yet even this tends wonderfully to the praise of Gods constant love to his Church, we see he doth not grow weary of his affection; he did not spend all his grace and favour upon Kings, Patriarchs, and Prophets, but he is ready to entertaine even the prodigall sonne of the Gentiles with as hear­ty, or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold. Secondly, this also shews, that extraordinary gifts are not the best for us: wee want the gifts of prophesie, but to have the glorious grace of Christ is better then all; for we see the Prophets desired it more, and great reason: for one may be a Prophet and yet not be saved, Math. 7. but so one cannot have the true grace of Christ but they shall be saved: hee is in better case that can pray with the Spirit, then he that can prophesie. For God is rich to all that call upon him, and whosoever calleth on the name of the Lord shall be saved, Rom. 10.10. Ioel 2.

Besides, we may note here, that God will not be bound to shew his ten­derest kindnesse to his best servants: no doubt the Prophets were better ser­vants to God then we are; yet you see, they must not envie it to know that others shall be more made on then they. Finally, here is implyed, that Gods [Page 89] promises and provisions of grace can never be in vaine. If it be not for the Prophets, yet it must be for us. For so in the originall it is, as if it were ren­dered: but yet unto us; to note, that no word of God shall be in vaine, Esay 55.11.

They did minister.

This phrase imports divers things.

1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children: none are too good in his account to doe them service: the Prophets must not think scorne to minister to them, yea so doth God reckon of them, that Kings and Queenes must not be too good to nurse them: yea, we see here the Angels are desirous to know, or doe any thing that concerns them: yea, the holy Ghost will leave heaven to doe them good. Oh the bottomlesse depth of Gods love! and oh the barrennesse, and shallownesse, and unthankfulnesse of mans heart, that cannot be more inflamed towards God to render love for love! yea wee should be afraid ever to challenge God for want of love, we should account it a great offence to call his affection in question, the Lord takes it wonderfull ill, Esay 49.15, 16. & 40.26. oh that God should love us so beyond all president, all desert; yea above all we could desire, and yet we be still so slow hearted!

2. From this phrase we may note, that the greatest in the Church ought to account it their honour to doe service to their brethren. It it charged upon all without exception to serve one another by love, Gal. 5. and Christ saith of the greatest, let him be your servant, Mat. 20.Vse. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves, as that at any time, we should think our selves too good to doe Gods work, or to doe service to any of Gods people; if we doe find it; let us purge it out as vile leaven, and be humbled for it before God: else the Lord may perhaps finde out waies to shame us, and scourge us, that we dreame not of.

3. This word Minister, as it is in the originall, excellently imports how we should serve one another. For it is to serve, as the Deacons did: 1. out of conscience of a calling and commandement from God. 2. with all diligence. 3. constantly. 4. cheerfully, Rom. 12.5. with all humility, making our selves equall with them of the lower sort. All this the Deacons did.

4. This word imports, that spirituall things are from God onely in respect of beginning and as the primary cause. For the Prophets doe but minister them: They have nothing but that they have received: for every good and per­fect gift commeth downe from God the Father of lights, which should teach us in the use of all meanes to direct our hearts to God.

The things which were reported unto you.

These words evidently shew,

First, that the primitive Church was first taught by tradition, that is, by 1 lively voice, not by written Scriptures onely: so was Adam: so were the Pa­triarks for the first 2000. yeares, 1 Thes. 2.15.

But might some one say,Object. Doth not this wonderfully make for the Papists in their opinion about traditions?

No whit at all: and that this point may be more fully understood,Sol. The question about traditi­ons. I will shew out of Scripture that the word Tradition hath been taken three waies: and then declare particularly, that this doctrine can make nothing for the Papists.

1. Sometimes by traditions are meant the inventions or precepts of men, imposed with opinion of holinesse and necessity upon the consciences of men, and so it is taken, and taxed, Mat. 15.2, 3, 6. Col. 2.8.

2. Sometimes by traditions are meant certaine rules prescribed by the Apostles, concerning things indifferent, and their use. Thus the Corinthians [Page 90] are praised, because they kept the traditions, as the Apostle delivered them unto them, 1 Cor. 11.2.

3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians, and thus I take it to be understood, 2 Thes. 3.6. when condem­ning such as would not work, he saith, they walk disorderly, and not after the traditions which ye received of us. It seemes the Apostle had prescribed some courses for preventing of idlenesse, and such inconveniences.

4 Sometimes it is taken for the very word of God delivered by lively voice: so the word was delivered 2000. years before the law.

5. Sometimes it is taken for the word of God, as it was first delivered by the Apostles, while the Scriptures was yet unfinished, whether it were de­livered by report, or writings, and so 2 Thes. 2.15. 1 Cor. 11.23. & 15.3.

According to the fourth sense, or this last, it is taken here.

Now this can make nothing for the Papists: for

1. This word of God was afterwards written, and so written, as nothing must be added, Rev. 21.18.

2. The doctrine here reported was delivered by the holy Ghost sent downe from heaven, as the coherence shews. Therefore unlesse they can shew the like authority for their traditions, they say nothing.

3. Their traditions were of the first sort, and so condemned in Scriptures.

2 Secondly, we may note, that Christians, when their hearts are turned un­to God, doe see a wonderfull glory in spirituall things. They see that, which the Prophets desired to see, and could not, Mat. 13 16,17. 2 Cor. 3.16, 17, 18. which is one difference betweene the knowledge of the godly, and the knowledge of the wicked. For wicked men have but a dark glimmering knowledge that tends to basenesse and bondage: and this should teach us to pray for the spirit of wisdome, and revelation, to know the riches tha [...] is in Christ Jesus; being daily carefull, that the god of this world doe not hide the glorious Gospell of Christ from us.

Object.But have we the will of God onely by report?

Solut.This word report belongs principally to the first times, before the Scrip­tures of the New Testament were written, and so the word was sure enough being delivered by Apostolicall men, who confirmed it by miracles. And if the word doe also belong to our times, then God [...] Ministers are said to re­port Gods will unto us, as Embassadors doe the wills of Princes by the in­structions given in their commissions; or as Lawyers report the law out of their great Charter, or Statute-books; or as Physitians report their remedies out of the books of practice, and tryed experiments.

It is true, that the doctrine of holy things is like unto a report, 1. In respect of wicked men, who passe all over as a tale that is told, or respect it at best, but as a nine dayes wonder. 2. In respect of godly men, who receive it but by peeces and degrees, not as one continued story, but as a report. 3. In respect of the matter of happinesse, it is so removed from our natures, and we have so little right unto it, that it comes to us as a report, not a [...] any thing we knew before, or could expect or looke for 4. In respect of the opportunity of it; if wee take not hold of it in the very season, it will be gone. The Lord doth not every day set before us life and death, but onely at some times, and then how soone is the voice gone, if our hearts open not to receive it?

Thus of the things contained in Gods answer, as they are barely propoun­ded. Now in the words that follow, they are further commended to us.

First, by the efficient causes of them.

By them which preached the Gospell unto you.

The Gospell is diversly accepted in Scripture. Sometimes it signifies the [Page 91] history of the life and death of Christ: so in the title of every Evangelist his booke, and so 2 Tim. 2.8. Mat. 26.13. Sometimes it signifies the glorious ti­dings of Christ come in the flesh, and of salvation in him: so it was promised by the Prophets, Rom. 1.2. Act. 13.32. but most usually it signifies in generall the joyfull newes of happinesse eternall, through the favour of God in Christ Jesus, notwithstanding our misery in our selves; and this was called the pro­mise in the Old Testament, and the Gospell in the new.

The Greek word properly signifieth good newes; and in the New Testa­ment the word is used to expresse that most happy newes of God reconci­led in Christ, and of perfect happinesse in him.

Now because this newes contains the more excellent part of Gods word, therefore I will consider of it more exactly. This heavenly newes is the more admirable, if we consider,

• 1. What it is that the Gospell doth signifie.
• 2. How we are assured of the newes in the Gospell.
• 3. What are the effects of it.
• 4. What is required in the persons that have any part in this newes.

Then I would resolve certaine questions; and lastly, make some use of all.

For the first: the Gospell brings newes unto forlorne men.

• 1. Of peace and reconciliation with God. The Gospell of peace,
  What newes the Gospell brings us.
• 2. Of remission and forgivenesse of our sins, Act, 10.43.
• 3. Of freedome from death and condemnation.
• 4. Of a divine and most sufficient righteousnesse to be revealed from hea­ven, Rom. 1.16, 17.
• 5. Of eternall life: The Gospell of the Kingdome, Mat. 9.35. and all for Christ Jesus sake the son of David, Rom. 1.23.

But how can we be certaine of this newes?Quest.

• 1. By the testimony of the Spirit.

  Answ.

  How we may he certain of this newes.

• 2. By the vaticinies of the Prophets.
• 3. By the miracles that first confirmed it.
• 4. By the testimony of Christ himselfe, that in our nature preached it, Mat. 4.13.
• 5. By the word of God, or of the Apostles.

The effects of the Gospell are:

• 1. It brings life and immortality to light, 2 Tim. 1.10.
  Eight effects of the Gospell.
• 2. It melts the hearts of Gods elect more then any thing with voluntary griefe for sin: it makes men condemne themselves in the flesh, 1 Pet. 4.6.
• 3. It revives and refresheth with wonderfull encouragements, 1 Pet. 4.6.
• 4. It makes a man sacrifice himselfe to God, Rom. 15.16.
• 5. It is the ministery of the Spirit, 2 Cor. 3.
• 6. It fenceth the affections against the love & care after worldly things: Hence we are said to be shod with the preparation of the Gospell of peace.
• 7. It establisheth hope, Col. 1.23.
• 8. It is the power of God to salvation, Rom. 1.16.

Fourthly, there are eight things required in every one that would have part in the Gospell.4

• 1. Reformation of life.
  Eight things re­quired in every one that would h [...]ve part in the Gospell.
• 2. Faith and trust in it, Mat. 16.15, 16. Eph. 1.13. Heb. 4.2. and to this end get evidence and seale to it, Eph. 1.13.
• 3. A singular estimation of it: so great, as
  • 1. Our chiefest praise should be in the Gospell.
  • 2. We should be content to suffer any thing for it, and not be ashamed of the afflictions or bonds of the Gospell, Marke 8.35. & 10.29. 1 Thes. 1.5. 2 Tim. 1.8. Philem. 13.
  • [Page 92]4. Poverty of spirit, Esay 61.1.
  • 5. A diligent strife and constant endevour to attend upon it, wee should presse to it, Luke 16.16.
  • 6. Professed subjection to it, 2 Cor. 9.12.
  • 7. We should endevour to live so, as might become the Gospell, Phil. 1.27.
  • 8. We should continue in it, and not be moved away from the hope of it, Col. 1.23. a vile offence to be turned from it, Gal. 1.6.

Quest.But was the Gospell never preached till now, that hee saith, it is now reported?

Answ.Distinguish: If the Gospell be taken for the newes of Christ come in the flesh, then it was not preached, till the times of Christ and the Apostles: But if it be taken for the promise of grace and pardon in Christ, it was given in Paradise to Adam, and continued by the Patriarks and Prophets, Act. 10. 43. Heb. 13.8. Moses wrote of Christ, Ioh. 5.46.

Moses wrote of Christ two waies. 1. By writing the promise concerning the Messias to come. 2. By the whole ceremoniall law and service. For all those were shadowes of Christ to come.

Object.But the Gospell is said to be hid and concealed from ages and generations &c. Rom. 16.26. Eph. 3.5. Col. 1.26.

Solut.The text is, as it is now. It did appeare, but not so clearly.

Quest.But how doth this doctrine of the Gospell differ from other Scripture, especially from the law?

Answ. How the Go­spell differs from the law.1. In the manner of revelation: The law is written in some sort in the heart of man, Rom. 2.15. but the Gospell now may not be knowne to na­ture, but revealed by Christ, Mat. 16.17.

2. In the subject of doctrine: The Law tels us what we should be, but not how we can be so. Now the Gospell shews us a full and sufficient righte­ousnesse in Christ, that will be availeable. The Law saith, pay what thou ow­est, doe this and thou shalt live: But the Gospell saith, beleeve the promise and thou shalt be saved.

Rev. 14.6.3. In the continuance of the force of it. The gospell is an everlasting go­spell, God will never alter his mind: whereas he hath changed his mind for the covenant of works.

Quest.But is it the Ministers duty onely to publish the gospell, in that the Apo­stle saith, by them which preached?

Answ.It is chiefly: For to produce the effects before mentioned it is his calling, who hath commission from God to be his embassador: yet private persons may comfort one another with these things.

Quest.But is the gospell onely effectuall when it is preached?

Answ.It is most effectuall then, and that is the ordinary meanes God hath ap­pointed, 1 Pet. 1. ult.

Vses.The Uses are,

1 First for Ministers, and so

1. For consolation. For the excellency of the subject exalts the dignity of their calling, they are trusted with a very glorious embassage, Rom. 15.16, 17. & 16.26. therefore never be ashamed of it, Rom. 1.16. and this was taught by Christ himselfe, Mat. 4.13. and those Eph. 3.4.

2. For Instruction: Therefore to serve God in their spirits, even with their whole hearts,1 Thes. 2 2. 1 Cor. 9.15. Rom. 1.9. and suffer all things rather then hinder the Go­spell, 1 Cor. 9.12. Paul saies, It is better for mee to dye, then to make my glorying void.

2 Secondly, for the people.

1. For instruction.

• 1. To pray for their teachers, that God would open their mouthes, and [Page 93] make their hearts fat with his goodnesse herein, Eph. 6.19. and to esteeme them, as Rom. 1 [...].15.
• 2. To receive it with all gladnesse and power, yea and affliction too, 1 Thes. 1.4, 5.

2. For terror to wicked men, that contemne or neglect so great salvation; this is preached for a witnesse against worlds of them, Mat. 24.14. The anger of [...]od will be revealed from heaven against them, Rom. 1.18. God will search mens hearts both for desires, and care, and for contempt too, 1 Thes. 2.4. Act. 15.7, 8. and at the day of judgement the terrible vengeance of God shall fall upon them, 2 Thes. 1.8. 1 Tim. 1.9, 10, 11. This makes their judgement greater.

Thus of the lesse principall: The most principall cause is the holy Ghost sent downe from heaven.

By the holy Ghost sent downe from heaven.

The meaning is, to affirme that the things propounded in the Gospell are the more eminent, because they were effected by the very holy Ghost.

This that is here [...]id, that the holy Ghost was sent from heaven, was first and principally fulfilled in the dayes of the Apostles, and chiefly then also in the day of Pentecost, as is shewed in the second of the Acts.

But secondarily, it is true of all faithfull Ministers, that the holy Ghost works wonderfully from heaven in the power of the Gospell.

Ghost.] It is an old English word, and signifieth a spirit: and the Spirit of God is called an holy Ghost, or spirit, 1. for distinction sake, and 2. by effect. For Gods Spirit is holy, that is, it hath all holinesse; and it hath it in it selfe, not by illumination from any other higher cause, and so are not the spirits of men and Angels: holy mens spirits have sinne in them on earth: and the An­gels, and blessed soules in heaven have no holinesse but what they received. 2. Gods Spirit is holy by effect. For it his proper work to sanctifie the elect, and so to work holinesse upon the spirits of men by spirituall regeneration.

But why is Gods Spirit called a holy Spirit, rather [...]hen wise,Quest. or merci­full, &c?

First, when we call him holy, we comprehend all that in it:Answ. for wisdome and mercy are but parts of holinesse. Secondly, in respect of us, and his wor­king in us, it is a most proper word: for it notes his working in the Elect a­bove all reprobates. F [...]r a man may be a wise man and yet per [...]sh, Mat. 11.2 [...]. 1 Cor. 1.19. and a man may give all his goods to the poore, and yet it is no­thing, 1 Cor. 13.3. but now if a man be made a holy man, hee is sure to be saved.

Well then the first doctrine is, that Gods Spirit is a holy Spirit;Doct. 1. V [...]es. which may serve for divers uses. 1. To exalt in us a further sense of Gods good­nesse, that is pleased to put his Spirit within us, seeing our hearts are so un­cleane, and his Spirit so holy. 2. It may humble u [...] ▪ and feare us from sinne: if we belong to Christ, we carry about with us the Spirit of Christ, Rom. 8.9. Now think of it then, thou canst not sin, but thou hast a witnesse and a Judge within thee. Besides, the very respect of the holy Ghost should move thee to feare sinne: for sinne grieves the holy Ghost, and hinders his work of sea­ling thee up to the day of redemption, Eph. 4.30. 3. It should encourage u [...] in the works of mortification: for Gods Spirit hath his name of holinesse, and though it be never so hard, yet by the Spirit wee shall be made able in some measure to mortifie the deeds of the flesh, Rom. 8.10. and to walk in Gods statutes, Ezech. 36.27.

Secondly, if we consider why the holy Ghost is h [...]re named,Doct. 2. wee may learn, that the holy Spirit of God is the first and chiefe cause of all that grace, which either Ministers, or people enjoy in the gospell.

[Page 94] Vses.Which may first comforts us against all the impediments of the gospell. Oh might some men have thought a 100. yeares agoe; how is it possible to bring downe the power of Antichrist? why by the Spirit of Christs mouth he will consume him, 2 Thes. 2. In the mouth of Christ, in the preaching of the Gospell there is a Spirit, even the Spirit of God, which will doe more then 10000. armed men to pull him downe. Oh might some one think, I shall never understand, or never remember so many holy comforts and instru­ctions: why the Spirit of God will teach us to profit, and leade us into all truth, and help our infirmities, when wee deale with God and his ordinances, and pull downe those strong holds which Sathan hath to hinder the obedience of Christ. Oh might some Minister think, I shall never rule such a people, or perswade with them: yet you see God will put his Spirit in their mouth, and men shall not be able to withstand the Spirit by which they speak; he will give a doore of utterance, and secretly bow mens hearts unto the obedience of the truth.

Secondly, the consideration of this second doctrine may instruct us how to order our selves towards the meanes of salvation; and so it may teach us, 1. not to rest in the act done: we m [...]y heare the best Sermons, and receive the Sacraments, &c. yet if wee beg not the assistance of the Spirit, all may be in vaine: if we heard Christ himselfe, yet it may not profit us. 2. To beleeve in God, when wee carefully use the meanes, how unlikely soever the successe seeme to be; God can work by the meanes as pleaseth him, notwithstan­ding infi [...]mit [...]e [...] either of the teacher or hearer. 3. To render all the praise to God, and his h [...]ly Spirit in the mediation of his Son, seeing thence flowes all blessing and good successe, as being the onely originall fountaine of all ho­linesse, and knowledge.

3 Thirdly, in that the holy Ghost in the primitive times did so visibly fall upon the Apostles and the Disciples, it may serve for divers uses. 1. To con­firme u [...] in the truth of the Gospell, since the prophesies were therein so ac­complished, and the doctrine of Christ crucified so miraculously sealed. 2. It may [...]u [...]ble us, that wee cannot see the glory of the Scriptures, seeing they proceed from such a fountaine. 3. It may make us in love with the Scrip­tu [...]es, since they were penned by men so miraculously qualified by the holy Spirit of God. 4. It may assure us of incredible successe, if wee could stir up the holy Ghost in us, we might get wonderfull knowledge and grace, if we did strive in these times of the Gospell. For though that manner of presence be cea [...]ed; yet God is no respecter of persons, but the Spirit of God now by lesser means is able to produce the same effects in the hearts of men, in what is necessary to salvation. For of these times it is that was spoken Ier. 31.33. to spare i [...]stances in other things. 5. Lastly, it may confirme us against the scornes, and disgraces of the world, by which men every where dishonor the knowledge and practice of the holy things brought to us with the Go­spell. These things that so many deride, came to us from the holy Ghost, who came downe from heaven to propound, and conferre them up [...]n the Church.

Sent downe.] It is to be noted further, that he saith, that the holy Ghost was sent. For from thence,

1. I observe an evident proofe, that the holy Ghost is a person distin [...]t from the Father and the Son.

2. Hence ariseth the consideration of the nature of this mission. Mission is a [...] att [...]bute given here to the holy Ghost. Now divine att [...]bute▪ are ei­ther essentiall, or personall. Essentiall are such proprieties as equally belong to all the persons in respect of the essence, as to be wise, just, mercifull, holy, &c. Personall attributes are such proprieties as are given onely to the persons [Page 95] apart, the one from the other, & do note a difference of the persons, as to be­get, to be begotten, to send forth, to be sent forth, to proceed, to conceive, &c. Now these personall attributes may be distinguished also thus: Some are proper to each person alone; so in one, as not in any other: as to beget (in the Father,) to be begotten (in the Sonne), to proceed (in the holy Ghost:) some of these attributes are common to two of the persons, but not to the third, as proceeding in the holy Ghost is both from the Father and the Sonne, so to send forth is the attribute both of the Father and Son: so likewise to re­ceive is common to the Son and to the holy Ghost: so that we see whither mission must be referred. Yet to make it more cleere, we must understand, that there is a double sending forth: the one internall, the other externall. Internall, when the Father and the Son cause the holy Ghost to proceed: Ex­ternall, when the Father and Son send forth the holy Ghost for outward ope­rations amongst the Creatures, especially in the Church; and thus the holy Ghost is sent forth by the Father, Ioh. 14.16. and by the Son, Ioh. 15.16, of this mission is that speech, Gal 4.7.

3. Here may be a doubt: might some one say,Quest. Doth not this mission of the holy Ghost expresse an inequality with the Father and the Son?

It doth not. For 1. it is not alwaies true,Answ. that he that is sent forth is infe­riour to him that sent him. For Ionathan may send David, and David send Ionathan, and yet be both equall. Commission may import inferiority, not mission: or if it did hold amongst men, yet it is not true in the Trinity. 2. This word is used for want of words, metaphorically, to shadow out something above our reach. For it doth not note either a servile subjection, or a locall motion; but it is used to expresse either some effect of his working, or some signe of his presence: so that the meaning is, the holy Ghost was sent: that is, he wrought some notable effect on earth, or shewed that he was present by some signe.

Now for some use of this sending of the holy Ghost,Vses. we may in this do­ctrine observe, 1. That to be sent of God is no disparagement unto us, hee sent his owne Spirit. 2. We may here note some things, wherein wee may resemble and expresse the image of the holinesse of the Trinity in us. Would we live together as the three persons in the Trinity doe? Then 1. we must live without envie one at another. 2. Wee must not think much to be im­ployed one by another, or to be advised and appointed in well doing. 3. The salvation of the elect should be dearer to us, then any respect of our selves, or our owne estate, we must not seek our owne things. The holy Ghost repines not at his mission, and the Father thinks not his Son and Spirit too good to be sent unto us. As we grow in these things, so we more expresse a likenesse to the Trinity.

Downe from heaven.

Something may be noted in that the holy Apostle addeth, that hee was sent from heaven. 1. It imports what this world is, it is but a place of mise­ry, and to come into it, is to come downe. 2. It expresseth what heaven is; it is the place of Gods residence, the place where God dwels, the Palace of the great King, as Princes have their Palaces, so hath God, and as a Princes palace differs from a cottage, so doth heaven from earth.

The Use should be to inflame our affections towards this holy place:Vse. oh how should wee lo [...]g to see where God dwels? what natures have wee to long to see the courts of Princes, and yet cannot long after the courts of our God? and yet in Princes courts,

• 1. Not entertained, [...] ut many times repulsed.
• 2. Not knowne many times of any body.
• 3. Not dwell there.
• [Page 96]4. Not favoured of the King, or his sonne.
• 5. The Lords will not attend us to carry us to the King, or shew us all, &c.
• 6. Soone are we cloyed with the glory of it, if we had all we would.
• 7. In the Kings court we see the glory of others, not [...]ur owne. But con­trary to all these, it is in heaven, as it shall be with the righteous.

Which things the Angels desire to looke into.

In these words, the grace brought unto us in the Gospell is commended by the adjunct desire the Angels have to looke into it: if such glorious crea­tures see such worth in these things, then they are certainly to be highly ac­counted of and rejoyced in: but the Angels doe so as saith the holy Ghost, who is acquainted with the desires of Angels as wel as with the thoughts of men. Therefore &c.

Doct.Before I enter upon the particular consideration of these words, I must in generall observe one doctrine from the coherence, viz. that as any are more holy and happy, so they doe more admire the grace brought unto us in the Gospell: it is much that the Prophets give such testimony: so is it that the Apostles and Ministers of the Gospell spake such glorious things of it: but if that may not confirme us, the holy Spirit of God and the Angels of God shal be brought in to deliver not their opinions onely, but their desires also.

Which may serve,

1. For singular reproofe of the madnesse of our natures, that cannot be won to know or regard wherein the chiefe good lies, but are so infinitely distra­cted with endlesse hunting after the riches or pleasures of life. Oh how are our hearts sunke deepe in rebellion, when neither the verity of these things, nor our owne mortality, nor such abundant testimonies from heaven can move us? But woe unto us for two reasons from hence: First, wee shall be made inexcusable, since God hath warned and instructed us with such unde­niable testimonies. Secondly, here we see the cause why wee seek not after the grace of Christ in the Gospell; it is because we are alienated both from hol [...]nesse, and happinesse. For if we had experience in either, we would judge as [...]he Angels of heaven doe.

2. For singular strengthning and incouragement to every one that hath true grace: let him rejoyce in his portion: the Gospell is the best riches, it were [...]ot b [...]ught deare if a man sold all he had to purchase it: we should ra­ther take the judgement and opinion of one Angell, then of a thousand worldly persons: [...] is no matter what they say, they know not their felicity: flesh and bloud hath had no revelation in these things; it is the Spirit of God onely tha [...] can shew us the things given us of God; it is the scope of this place to confirme the consolations, ver. 3, 4, 5.

Thus in generall: now in particular there are foure things to be conside­red of.

• 1. What these Angels are.
• 2. What account God makes of them.
• 3. What affection they beare to men, in that they are said to desire, &c.
• 4. What their knowledge is, in that they are said to looke into, &c.

1. Now for the first you must understand, that all creatures are of one of t [...]e [...]e three sorts. 1. Invisible. 2. Visible. 3. Both visible and invisible. Man is both visible in respect of his body, and invisible in respect of his soule. The heaven▪ and earth▪ and seas, and beasts, and foules, &c. are visible: the invisible creatures are these Angels.

Of A [...]g [...], th [...]ir [...] and natures.The estate of this invisible world of glorious creatures is in the greatest part [...] unrevealed to us: yet some things the Scriptures for our good hath let fall and the [...]efore to this question I answer two waies. 1. By considering what they are in name. 2. What they be in nature.

[Page 97]1. The names given them are of three sorts.In r [...]s [...]ct of what th [...]y a [...]e they are spirits: in [...]espect of wh [...]t th [...]y do they are An­g [...]ls. 1. Some expresse their na­ture, and so they are spirits. 2. Some expresse their excellency and dignity, and so they are called principalities and powers, &c. 3. Some expresse their of­fice and employment, and so they are called Angels in this place, which sig­nifies Messengers; because they are sent to minister to them which are heires of salvation. Heb. 1.14.

2. Now for their natures: Angels are spirituall substances invisible and im­mortall, subsisting of themselves, indued with singular understanding and freedome of will, created of God for his glory in his service in the world, es­pecially in the Church.

But why are they called by the name of office more usually then by the names that expresse their natures?Quest.

It is because God delights in them for their se [...]vice,Answ. and they themselves are more glad of well-doing, then of their happinesse in nature: from whence we may learn, that it is not enough to get singular gifts and excellent estates, unlesse we be industrious in the use of them: our glory lieth not in excellent parts, but in the fruitfull use of them. We should learn then of Gods Angels to obey as they obey, that Gods will may be done on earth as it is in heaven: that is, 1 willingly, 2 speedily, 3 constantly. For so the Angels obey,2 Sam. 16 [...]3. else we may be as the Angels of God for gifts, and y [...]t goe to hell.

But are all these incorporeall spirits here meant?Quest. Answ.

No: for some of them fell away, and stood not in the truth: it is onely the good Angels, called the elect Angels, 1 Tim. 5.21. are here meant; but it is worth the noting, what sinne hath brought upon the Devils, they have not onely lost their nature in respect of purity, but their names to, so as usually when the Scripture calleth Angels, it meaneth it of good Angels: they have lost the dignity of their very title: this is the fruit of pride, or envy, or diso­bedience, or whatsoever else was their sin. Some say it was pride in affecting divinity: some say it was envy stirred by the decree of exalting of mans na­ture above Angels in and by Christ: some say a transgression of some com­mandements in particular, not exprest as Adams was.

Thus of their names and natures.

2. Now for the singular account God makes of them, it may appeare di­vers waies: 1. By the excellent titles given them, a [...] are stars of the morning, sons of God principalitie [...] and powers, &c. 2. By the place he sets them in, hee placeth them next his owne person, in the chamber of his owne presence to be alwaies about him, even in heaven, the fairest roome in the whole buil­ding of the world. 3. By the trust he hath put in them, hee hath committed the charge of his Elect unto their protection and care, Psal. 34. & 91 Heb. 1. 14 4. By the singular grace of confirmation, that now in Christ they [...] of all the creatures should never have experience in their own nature of any evill, Col. 2.10. The consideration hereof should kindle in us a holy impati­ence of desire so to dispatch Gods worke on earth, that wee might haste to that time and place, when we shall be like the Angels of God,Luke 10.36. yea their very society should kindle desire to be with such glorious creatures, and in the meane time, how can we sufficiently praise God, that hath appointed such excellent c [...]eatures to attend upon us both in life and death? how should we esteeme faith and repentance, that in Jesus Christ works unto us such a safety of estate under their willing and carefull protection?

3. Now for their affection which they beare to man: we must in generall know, that as understanding is yeelded them, so is will and desire insepara­bly joyned with their knowledge, though in a far more noble manner then they are in man. There are two principall differences between the affections in Angels and those in men. For first, Angels have not those base and inferi­our [Page 98] our affections that are in men, I meane the sensitive appetites. Secondly, An­gels have not their affections seated in any one place, or subject, as the foun­taine of affections, as in man, the heart is the seat of affections, (of some of them, I meane, which are more noble:) besides that their affections are carri­ed without all sinfull, or unhappy perturbations.

Now for their speciall affection they beare to man either of love, or joy, or desire, divers Scriptures testifie, Mat. 18.10. Luk. 15.7, 10. Eph. 3.10. This also appeares by their wonderfull readinesse, and wisdome, and care in the discharge of their protection and preservation of man, excellently shewed in a Vision, Ezech. 1.

Now this desire in them ariseth 1. out of the flames of desire after the glory of God. 2. Out of a sympathy or fellow feeling that they have as the members of the same body with the Saints, Col. 2.10.

Vses.Now for the Use of this third point. Doe the Angels thus affectionately long after, joy in, and desire to be hold the spirituall riches of the Church? 1. How should this confound us with shame, that have no more care to look into our owne happinesse? 2. The desire and joy of the Angels should be un­to us a quick spur unto all well-doing. 3. We should learn of them how to rejoyce in, and desire after the good of others; we should be so far from en­vy at their happinesse, that wee should desire to know the riches of Gods love to them, that we might joy in it. This were to be as the Angels of God, and the contrary is to be like the devils of hell.

4 Now the last thing is their knowledge, in those words, to looke into.

To looke into.]

Three things may be here noted.

1. That the Angels doe looke into the things of the Church; they doe take notice how things are carryed, which may both comfort and instruct us: Comfort us, that so excellent creatures, who have the charge over us, are so watchfull over all our wayes: so as there cannot be the least advantage of our good, but they behold the face of God, and are ready prest to receive commandments for our succour and good. 2. It should make us wonderfull respective of our waies; if not for other reasons, yet because of the Angels, they looke upon us,2 Cor. 11. and take notice of all we doe.

A [...]2. The word here used in the originall seems to allude to the Cherubins about the Arke in the Law, and so imports, that the Angels looke upon and into the things of the Church, as the Cherubins did looke upon the Arke; and so it assures us three things in the manner of the looking of the Angels.

1. That they looke into the Church and the things of the Church with wonderfull sincerity, and singlenesse, and purity of nature: This was shadow­ed out, Exod. 26.8, in that the Cherubins that should looke upon the Arke, were of gold, yea of beaten gold, not onely excellent by creation, but by con­firmation also, as the workmanship of Christ: so as their natures were every way far from contempt or envy, or any corrupt desires or ends. Besides, they did take this view as in the presence of God, whom they made the witnesse and Judge of the uprightnesse of their desires.

2. That it is with singular perfection and exactnesse: This was shadowed in that the Cherubins were not onely placed within the most holy place, but close to the Arke, yea at both ends of the Arke, ver. 19. so as they throughly looke into the affaires of the Church.

3. That it is with singular constancy of desire and admiration. For their fa­ces are alwaies upon it, as if they could never looke enough into it.

4. That they desire to look into these things, as being wonderfully ready to doe any service for the good of the Church: This was shadowed in the [Page 99] stretching out of their wings, as if they were ready to fly to the succours of the Church.

Now lest man should grow proud of his estate, it is added in the Law, that all this view of the Angels was upon the Arke, but especially as it was covered with the Mercy-seat, to note, that that which they most won­der at, is the marvellous favour of God in the mediation of Christ, stilling the displeasure of God justly conceived by the view of his law broken by man.

Thus of the manner of the knowledge, as it was shadowed out in the old law.

Now thirdly I consider of the kind of knowledge more distinctly that is 3 in the Angels, and that both negatively and affirmatively.

1. Negatively. We must lay this as a ground,Of the kn [...]w­ledge of An­g [...]ls neg [...]tiv [...]ly & affirmatively that the knowledge of An­gels is not sensitive, but contemplative, that is, it is not by sense. They doe not know things as we doe, by seeing, or hearing, or smelling, or rasting, or fee­ling. They have no eyes to looke upon things withall, nor doe they know things by images, or by reason, as the soules of men doe. When we conceive of any thing, we conceive of it either by images in the phantasie, or we find it out by reasoning or discourse, and so make judgement of it, and this judge­ment is as it were the eyes of the soule: but thus doe not the Angels know things, nor doe they know things by their essence as God doth. For Gods essence is as it were an infinite looking glasse, in which all things shine in their natures and motions, and so he knowes them. That God that hath given vertue to precious stones or glasses to shew things remote from them, hath such a power in his owne being infinitely much more: but thus doe not the Angels know things. Thus negatively.

2. Affirmatively: there is a fouretold knowledge in Angels.

• 1. Naturall.
• 2. Supernaturall.
• 3. Revealed.
• 4. Experimentall.

1. Naturall, was the knowledge all Angels good and bad had of things by creation.

2. Supernaturall, was that saving knowledge, as I may so call it, by which the good Angels so know God, that they cannot, nor will not fall from him, but perfectly cleave to him.

3. Revealed knowledge is that illumination, by which God many times communicates the mysteries of his will to the Angels otherwise hid to them.

4. Experimentall, is the knowledge which they get by experience and observation in the world, especially in the Church, as things daily fall ou [...].

But that this point may be yet more cleare, it will be profitable to declare it by considering the severall things they know, and the rather because they know them not all one way. All things Angels know are either, 1. God. 2. or the creatures. 3. or the mysteries of the Gospell. 4. or the thoughts of men. 5. or things to come. Now these things they know, but after a di­verse manner.

How doe they know God?Quest.

For opening of this I mist shew it by the eye of man three waies.Answ. By sight we know things first mediately, as by a glasse expressing the proportion of the thing we see, though we see not the thing it selfe. Secondly, by the pre­sence of the thing in the eye; or rather of the likenesse, though the thing it selfe be not in the eye, as when we look upon a man some what distant from [Page 100] us. Thirdly, when the thing seene is present in the essence of it in the very eye, so the light is in the eye of man. Now by the first way the Saints see God on earth,2 Cor. 3. ult. that is to say, by means, as by a looking glasse, not face to face. By the second, that is by some signe or likenesse of Gods presence, the Angels did see God by creation. By the third, way, that is by the lightsome presence of the glorious essence of God, is Godseene of the Angels face to face, as they are confirmed in Christ,M [...]. 18.10. and so also doe the blessed soules see God.

2. Now for the creatures of all sorts the Angels know them two waies. 1. In the glasse of Gods essence, in which they perfectly are resembled. 2. By certaine likenesses of things put into them immediately after their creation, whereas man hath his knowledge by degrees, and they view things as it were in one view, not successively as we doe, but at once, as it were by a sud­den coruscation, as I may call it, they see what is in the creatures; as the hea­vens had their perfection all at once, so had the Angels: and as the perfection in the heavens is alwaies actually, so is the knowledge of Angels alwaies perfect in act, so there is no time wherein they know not any creature God hath made.

3. As for the mysteries of the Gospell, it is probable, that the maine heads of salvation of the Elect by Christ, they knew it shortly after the creation, else how could they discharge the guardianship of the Elect, if they knew nothing of their salvation? It was their function to minister to them that should be heires of salvation: and they did often attend upon Christ as the Saviour of the Church, when he appeared: yet the severall branches and de­terminations, and the circumstances of time, and their employments, or the persons in severall ages that should be called, (as for example, the calling of the Gentiles) or the like things, that concerned either their ministeries, or the mysteries of Christ, they did not know by nature, but by grace of reve­lation after, Eph. 3.10.

4. For the thoughts of men, I must distinguish: some thoughts are so secret and still in the mind, as they make no impression upon the body at all: some thoughts are so boyling and working, that either by gestures, or by the im­pressions of some affections raised by them, they leave some print upon the body. The first kind God onely knowes: of the second kind a wise man will know much by ghesse, much more the Angels of God.

5. Lastly, as for things to come, they must be considered either as they hang in their causes necessarily, or probable in nature, or as they are expressed in the prophesies of Scripture, or as they are secret in the counsell of God. Things to come of the first two kinds the Angels doe know respectively. The third sort onely God knowes.

Thus briefly of the nature, account, affections, and knowledge of the Angels.

V [...].The maine use of all is that which is here intended, viz. that the desire of these noble creatures should incourage and settle us in the assurance and esti­mation of the grace brought us in the Gospell.

HItherto of the first maine point of the doctrine of this Epistle, viz. mat­ter of Consolation. Now followes the second, viz. matter of Exhorta­tion, from ver. 13. of this Chap. to ver. 8. of Chap. 3.

The Exhortation is twofold, generall and speciall: generall, concerning such duties as belong to all Christians as they are Christians, to ver. 13. of Chap. 2. speciall, concerning particular duties, as they stand in speciall relation to others, ver. 13. of Chap. 2. to ver. 8. of Chap. 3.

The generall Exhortation is likewise twofold: For either it concerns the matter of holinesse in this Chap. or the meanes of holinesse, Chap. 2.1. to 13.

In these words, and the rest that follow to the end of this Chapter, two things may be noted. First, the things to which he doth exhort. Secondly, the reasons, by which he doth enforce this Exhortation.

The things to which he doth exhort are three.

• 1. The first concernes the renovation of the minde: gird up the loines of your minde.
• 2. The second concernes the moderation of life, Be sober.
• 3. The third the confirmation of hope, Trust perfectly, &c.

The reasons are sixe, taken

• 1. From the image of God, ver. 14, 15, 16.
• 2. From the judgement of God, ver. 17.
• 3. From the redemption in Christ, ver. 18. to 22.
• 4. From the relation to the godly, ver. 22.
• 5. From the immortality of the soule, ver. 23.
• 6. From the immortality of the body, ver. 24, 25.

Thus for the order: From the coherence divers things may be noted.

First, that we are seldome comforted, but we had need to be exhorted, so apt are our hearts to security, and so usuall is it, that deadnesse of spirit should follow lively joyes. Besides, Sathan is aptest to cast in his base inje­ctions after any comfort, as it was with Paul after his revelations.

Secondly, that the best use of Consolation, is to stirre us up to godly con­versation, and the setling of faith and hope; and thereby wee may note a difference betweene the illusions of Sathan, and the true comforts of the holy Ghost.

Thirdly, that the meditation of the desire of the Angels, and the true Pro­phets of God should make us ashamed of the slownesse of our hearts, and quicken us to gird up the loines of our minds.

Gird up the loines of your minds.

These words are metaphoricall, and may be three waies interpreted.

1. First, hereby may be signified, that wee should with all care lay hold upon Gods covenant, and in our mindes and affections imbrace it: For the girdle upon Ieremies loynes is a type of Gods covenant with the people, Ier. 13.11.

2. It may note the humiliation wherewith our minds and hearts should be abased before the Lord: so to gird the loynes must be taken, Esay 32.11.

3. But thirdly and chiefly, hereby is signified the care we should have to remove all the impediments that might hinder faith and godlinesse: it being a metaphor taken from the manner of the Easterne people, who wore long garments, which till they were girded up, were a great hinderance both to labour and travaile.

4. To these may be added, that it is used to note the watchfull expecta­tion of Christs comming, Luke 12.35.

[Page 102]And so in generall we may here note,

1. That true godlinesse, and devotion, and faith have many hinderances: There are many letts in the way of life; never any could order their course so wisely, but they did find impediments.

Vse.The use is for confutation of such as find no hinderances: If it be the true grace of Christ, there are lets: a signe they are in a slumber, and know not the waies of heaven: these waies are strait and narrow. Secondly, for comfort and incouragement to the godly that are troubled with letts; it hath alwaies been so, the godly were ever annoyed with the loynes and long garments.

2. That the first care should be to be prepared, and resolved against these letts.

3. That these lets are daily, they are as the very garments of our backs.

4. That they may be many times about things that seeme needfull.

5. That of all the impediments of godlinesse, those that are within are the worst, therefore he saith, gird up your minds. Ill company, multitude of bu­sinesse, carnall counsell and friends, losses, disgraces, enemies, and wife, and farme, and riches, and pleasures, are great letts; so is the world, and the devill: but yet the worst are within the minds of men. And thus in generall.

Now in particular divers things may be profitably considered.

• 1. For what men must be thus prepared and made ready.
• 2. What are the garments of the mind, or inward lets.
• 3. Why must they be girded up.
• 4. How must they be girded or restrained.
• 5. It is to be noted, that he saith, gird up, not cast off.
• 6. The Uses.

1 For the first, this metaphor in the letter was used in those countries upon foure occasions. 1. When they were to goe a journey, 1 King. 4.29. & 9.1. 2. When they were to run a race. 1 King. 18.46. 3. When they were to fight a battaile, 1 King. 2.1. 4. When they went to labour, Prov. 31.17. In all foure senses spiritually we must haue our minds girded and resolved against impediments; we are travellers, runners, labourers, fighters, and in all these respects we must be girded and addressed to them: we can never runne the race of godlinesse, we can never doe the works of godlinesse, we can never abide the hard strife, and fight of godlinesse and faith; we can never hold out in our journey to heaven, unlesse we daily strive against the hinderances that, will be cast in our way, I say daily, and inwardly.

2 For the second: there are 14. internall letts of godlinesse: 12. of them im­plyed in the comparison of long garments,14 [...]. and 2. of them in the similitude of loynes.

The twelve inward lets are these:

• 1. Ignorance, a vaile, Esay 25.8. it hinders, Eph. 4.17.
• 2. Carnall reason, 2 Cor. 2.18.
• 3. [...] thoughts, or contemplative wicked [...]esse, I [...]r. 4.14. Gen. 6. & 8.
• 4. Security, mindlesnesse, incogitancie, which shewes it selfe eyther by not heeding, or by not r [...]membring, or by not resolving, or applying, or practising.
• 5. Love of the world: It is not much businesse, or wealth, or many occasions; but the love men have to the world, that hinders them. Cares of life.
• 6. Troubles of mind: disquietnesse of mind, worldly or causelesse sorrows, impatiency, when mens unc [...]rcumcised minds will not beare the punishment of their sins. These hinder assurance, society, labour of godlinesse, L [...]v. 26.41. see the phrases used Prov. 15.15. Eccl. 2.23.
• 7. Fearfulnesse and doubts, feare of this trouble, and that disgrace, or diffi­culty, or ill successe, &c. Ier. 1.17. Rev. 21.8.
• [Page 103]8. Hypocrisie: a double heart, a heart and a heart, allowance of distractions, &c&c This frustrates all for the present, and angers God.
• 9. Precipitation of mind, when mens haste is in them, as the Hebrew phrase is, Iob 20.2. Thus David said in excessumentis: it is translated, in his haste, I am cast out of thy sight: suddennesse, rashnesse, adventurousnesse is hereby meant, Prov. 15.28. This hinders, 1. soundnesse of understanding, by exposing to tentation. 2. by leading out of the race.
• 10. Hardnesse of mind, opposed to fearing alwaies, Prov. 28.14. unteacha­blenesse: the difficulty that is in men to be perswaded, or moved.
• 11. Discouragement, Heb. 12.13.
• 12. Consternation, or amazednesse of mind: Luke 24.4. 2 Thes. 2.2.

And when hee saith not barely, gird up your minds, but the loines of the minde, it importeth two things. For the loines in the minde signifie 1. hea­vinesse, dulnesse: so the word used 2 Chron. 10.10. 2. concupiscence: these must especially be girded hard; yea all the rest must be girded upon these.

Thirdly, we should gird up our minds for divers reasons.3

• 1. Because the mind not attended will else run into a secret frame of evill cogitations, or stand still in emptinesse being not woond up.
  Why we must be so carefull of our minds.
• 2. Because that which is halting may be turned out of the way, Heb. 12.13.
• 3. Because the minde in pollution, as it is most secret, so it is most loath­some, Tit. 1.15. Eph. 2.3.
• 4. Because else through custome wee may come to a reprobate minde, Rom. 1.
• 5. Lastly, because the keeping of our mindes is the keeping of our soules, Prov. 9.8.

For the fourth, there are divers rules to be observed for the girding up of our minds: we may gird up our minds divers waies.4 8 rules for gir­ding up of the [...].

1. By confessing and complaining of them (I meane of these secret impe­diments) unto God; one way to restraine them is to confesse them.

2. By inflaming the love of God in our minds. For if wee could love God with all our minds, we were safe from all impediments.

3. We must be sure we be renewed in our minds. For the old minde will never be girded up; we must be renewed in the spirit of our minds, that is, in our carnall reason: for that like an old belldam is the mother and nurse of all the rest, Eph. 4.23.

4. We must speak often with our minds, as the Hebrew phrase is, that is, we must observe, check, informe, consider, and direct our mindes.

5. We must get the word of God written in our minds, and obey the moti­ons of the Spirit, that law of our minds.

6. We must converse much with the godly, and wise, that they may stir up our minds, especially labouring to be of the same mind with them.

7. We must carefully put on that girdle of truth, mentioned Eph. 6. which is inward sincerity, which is a care speedily to strive against those inward corruptions daily, and with strength of resolution.

8. Lastly, in this text two things are exceedingly availeable: viz. 1. sobrie­ty in the use of earthly things: 2. and perfect assurance of Gods favour and glory to come. It is want of setled assurance, and the love of earthly things, that so much entangles men with the hurt of all sorts of impediments.

The fift thing to be observed is, that he saith, gird up, and not cast off, im­porting, that in this life, even in the godly,5 there is not a perfect deliverance from the inward strife with hinderances that arise from our corrupt nature: Those garments they have still, but they are girded up, which is true of the most of the impediments mentioned before.

The Use is for great reproofe of our incredible slacknesse herein the mostVse. [Page 104] of us, who know not of any lets in our minde; never observe ignorance, car­nall reason, security, love of earthly things, worldly sorrow, hypocrisie, pre­cipitation, discouragement, dulnesse, and evill thoughts. Those of us that doe discerne them, how weak are our hearts? how doe we trifle? we feele them not to be a burthen: we resist them not in the beginning. How justly might God leave us to a very reprobate mind for our slacknesse herein even of know­ledge? How justly might we be left to our selves, and so be turned out of the way, and there left either never to returne, or not without unspeakable hor­ror of conscience.

2 Secondly, let us be warned, and stir up our selves in a daily care in the way to heaven, and the labour of godlinesse. Let us consider, that this is given us here in charge in the very first place, as the ground of all the rest: in vaine to expect holinesse of life, if we looke not to the daily lets of godlinesse. And the rather let us be incouraged hereunto, because though wee have these things in us, yet if we use the meanes to gird them up, it will not hinder our acceptation with God, nor the successe of our godly profession.

Be sober.] There is a sixfold sobriety.

1. Sobriety in opinions, of which the Apostle saith, be wise to sobriety, Rom. 12.3. This hath in it,A sixfold sobri­ety. 1. A feare to conceive of God or godlinesse, after any senselesse or unwarranted course. 2. A repressing of that itching desire after the knowledge of Gods secrets, or hidden things, Deut. 29. ult. 3. Modesty in venting our opinions, or delivering our judgement. 4. A suspending in doubtfull things. 5. A yeelding upon implyed dangers in things indifferent, as in reformation of such abuses as we see good men condemne, though wee have not expresse Scripture: A singular waiwardnesse in many, they will not leave their faults till direct Scripture be brought against it, as in vanity of apparell, &c.

2. Sobriety in prayer, 1 Pet. 4.7. and to be sober in prayer is, 1. to be ad­vised and deliberate; desirous to pray according to Gods will. 2. It is not to be intemperate or peevish, as Ionah was. 3. It is to be stayed, and setled, and stablished in perswasion, not wavering, & unconstant, or tossed with doubts and causelesse feares. 4. It is to pray with due respect of Gods Majesty, without trifling or vaine babling: it is to let our words be few, Eccles. 5.5. 5. It is to keep Gods counsell, not to be proud, or boast of successe, or speak of the secret sweetnesse of Gods love without calling: it is to conceale the famili­arity of God in secret.

3. Sobriety in the practice of godlinesse: in generall this the Apostle calls holinesse with sobriety, 1 Tim. 3.15. which stands, 1. in lowlinesse of minde, and sense of our owne vilenesse: it is to be holy without vain-glorious boast­ing. 2. In keeping the bounds of the Word both for sins and duties: it is to take heed of fansies, or vaine stretching out of our practice to avoid such things as any way the word condemnes: so in duties. 3. In not medling with the businesse of others: it is not to be a busie body, to spend our selves in prying, or censuring, or inquiring after others: It is a vile thing to s [...]ffer as a busie body, 1 Pet. 4. 4. In avoiding rash zeale and indiscretion in the cir­cumstances of well-doing. The word is sometimes rendred discreet, as Tit. 2.5. and vigilant, ver. 2. 5. In not judging, Gal. 6.1, 2.

4. Sobriety in respect of the pleasures and delights of this life: and to be sober in them is,Tit. 2.12. 1 Thes. 5.6,8. Rules about recreations.1. To let the Word of God be our rule for the matter of them, not to delight in unlawfull pleasures, as chambering and wantonnesse, or unlawfull sports and games that are of ill fame. 2. To restraine our affecti­ons in the use of them: to use them as though we used them not, not suffe­ring our hearts to be stollen away by them. 3. To restraine the excessive use of them, not to make a vocation of them, a speciall sinne in the Gen [...]ry of this [Page 105] land, and their followers. 4. To be well advised for the circumstances, the place, time, company, and such like; that we neither insnare our selves, nor give occasion of offence. 5. To restraine the passions that use to break out about them, that they be not occasions of discord or contempt, as Envie, or any evill affection. 6. Not to make merchandise of them, as to use their sports as meanes of gaining from others. 7. To use our delights with consideration of our callings, as Ministers, children, women, servants, &c. that which may be comely in others, may not be so many times, and in many things, in these.

5. There is sobriety in apparell, 1 Tim. 2.9, 10.Rules about apparell. This sobriety hath in it foure things: 1. Comelinesse, which takes order for both extreames, that our apparell be neither rude to dishonour our body, nor strange for the unwon­tednesse or unseemelinesse of it. 2. Shame fastnesse and modestie, which takes order 1. that our apparell be not the apparell of another sex, Deut. 22.5. 2. or of knowne dissolute persons: modest women may not goe as whores goe. 3. that it tend no way to provoke inordinate desires in our selves or others, as painting, perfuming, naked breasts, &c. The third thing is frugality, which hath respect, 1. to our degree, that we goe not above it: 2. to our ability in that degree, as if we be in debt, or of lesse meanes then others of that degree. 3. to the rate of our expences: for to spend as much as the formost in our rank is no sobriety, though we observe the two former rules. It is sobriety not to be so costly or brave as others, as wee by our degree might be. The fourth thing is piety: a Christian should in his very apparell proclaime his religion, not onely by the moderation of it, but by a free willingnesse to doe good to any, and by professing to know a greater comelinesse, even the decking of the hid man of the heart, and the ornament of good works.

For the cleare understanding of this doctrine concerning apparell 4. rules are to be observed.

1. That whereas the Word of God doth not precisely tell what apparell we should weare: the judgment and example of the wisest and godliest men in the country where we live is to be followed.

2. That the sinne reacheth as well to men as to women. For whereas the Scripture for the most part reproveth or directeth women for their apparell, it was because men in those times did lesse exceed; but now that men are growne so effeminate, the censure lights upon them as well as women.

3. That sinne may be committed in the fashion, or putting on, as well as in the matter or cost, 1 Pet. 3.3. Rom. 12.2.

4. That the vanity of often changing into fashions is to be condemned also.

There are divers reasons why wee should make conscience even of our apparell.Reasons against the vanity of apparell.

• 1. Here it is a part of our sobriety.
• 2. Nothing is required of us more then what is required of all that feare God, and is observed by many that might stand upon it as well as we.
• 3. Wee are forbidden to fashion our selves according to this world, Rom. 12.2.
• 4. Vanity here is an occasion of contempt: it doth not make us the better thought on, but the worse: how shall I beleeve that he hath not vanity in his heart, that is clothed with it on his back?
• 5. God will scourge us even for our clothes, Zeph. 1. Esay 3.
• 6. Our apparell is the fruit of our sinne; and shall the theefe be proud of his halter?
• 7. Vaine apparell begets in us pride, vaine thoughts, lust, and many incon­veniences, especially if we persist in it against our conscience.
• 8. Sobriety in apparell is a singular praise, an alluring vertue.

[Page 106]The sixt thing is sobriety in meats and drinks, and so restraineth both glut­tony and drunkennesse, but especially the later, Luke 21.24. Rom. 13.13.

Reasons against drunkennesse.There are many reasons against drunkennesse.

1. From the nature of it: It is a paganish sin, a lust of the Gentiles, 1 Pet. 4.3. yea it is a brutish sin, it transformes a man into a beast: a work of the flesh, yea one of the worst, and therefore set in the last place, Gal. 5.21. a work of dark­nesse, yea it is dishonesty, Rom. 13.13.

2. Frō the time, 1. Of committing it, they were wont to be drunk in the night, 1 Thes. 5.7. as they commit whoredome, so were they ashamed of it. 2. Of forsaking it: the night is past, the day is at hand, Rom. 13.11, 12.

3. From the effects of it.

• 1. Internall.
  • 1. It takes away the heart of a man: first from himselfe; it swallowes him up, Esay 28.7.2. from Gods service, Hos. 4.11. 3. from the consideration of Gods judgements, 1. present, Esay 5.11. & 56.12. 2. the last judgement, and his owne end, Luke 21.34. 4. from the care of his owne happinesse, Amos 5.6.1.4.
  • 2. It breeds rage, Prov. 20.1.
  • 3. It breeds lust and filthy destres, Prov. 23.29.
  • 4. It wonderfully besots a man, Prov. 20.1. & 23. ult.
• 2. Externall.
  • 1. It drawes a man out of the way of salvation, Esay 28.7.
  • 2. It breeds vomiting and vile uncleannesse of that kind, Esay 28.8.
  • 3. It breeds mocking and contempt, Prov. 20.1, Psal. 69.13.
  • 4. It breeds a casting out from the society of the godly, 1 Cor. 5.11.
  • 5. It breeds poverty and famine, Prov. 21.17. Ioel 1.5.
  • 6. It breeds abundance of sorrow, Prov. 23.29.
  • 7. It breeds contention, Prov. 23.29.
  • 8. It breeds unutterable danger, Prov. 25.32, 34.
  • 9. It breeds the wrath and curse of God in generall, Esay 5.11.
  • 10. It breeds damnation both of body and soule, 1 Cor. 6.10.

Ob. But I am not drunk, I can carry it and goe away.

Sol. Woe to them that are strong to drink wine, &c. Esay 5.22.

Ob. But I doe not drink so excessively, I onely sit in the alehouse, and now and then drink but a little.

Sol. Drinkings is one of the lusts of the Gentiles as well as drunkennesse, and to sit at it is accursed, Esay 5.11.

Ob. But I never drink my selfe, but give my friends the drink.

Sol. Woe to him that gives his neighbour drink, Hab. 2.15.

Ob. But I never made any man drunk, nor doe I drink much.

Sol. He is accursed, that eateth and drinketh with the drunken, that compa­nieth with them, Mat. 24.49.

Vse. Vse 1. For drunkards to beware and take heed, and if it be possible to get out of the snare of the devill; especially let those monsters be warned, 1. that are usually drunke: 2. that take a pride in drinking, Esay 28.1. Secondly, for masters of families to restraine these abuses, and to this end, 1. to restrain the liberties of their buttery and cellers: 2. to restrain their v [...]ry going to drinking houses, or else to cast them out of their houses, Psal. 101. Thirdly, for Church-wardens and Justices of Peace to see the reformation of this, to search and inquire from day to day, and especially to looke to the houses that entertaine such, else they are guilty of all the drunkennesse, and filthi­nesse is committed without punishment. Lastly, if the Lord have kept, any of us from this vice, be thankfull, and shew our subjection also in the former rules.

[Page 107] Trust perfectly on the grace which is to be brought unto you in the revelation of Iesus Christ.

The third thing he exhorts unto is hope, and trust in God, which is ampli­fied by the manner and measure, trust perfectly: and secondly, by the object, viz. the grace which is to be brought at the revelation of Christ: which is for­givenesse of all sinnes, and eternall salvation of our soules, which is called the hope of eternall [...]life, Tit. 1.2.

Hope it selfe is one of the three principall graces: Faith, Hope, and Charity comprehends the substance of all holinesse; but of hope in it selfe, I have con­sidered of it in the notes upon the third verse: it is the manner, and the object is here to be considered. But first I note briefly some things from the cohe­rence, in that he first requireth girding up of the mind, and sobriety of life, and then addes the perfection of our hope in God for salvation; wee may observe,

First, that a sober and temperate life is not enough to salvation; one may be free from drunkennesse, and excesse in gaming, and voluptuousnesse, and yet be in a miserable case: wee must get faith and hope also; as hee said of peace Heb. 12.14. so may I say of sobriety.

Secondly, that unlesse we order our minds, and moderate our lives, wee cannot ever attaine to establishment of our hope of a better life.

Thirdly, yea he teacheth us herein not to rest in the present gaine of god­linesse, as to looke upon the present grace, but still to hasten to the grace that is yet to be revealed. True grace should not so satisfie us, as to make us neg­lect the expectation and desire of heaven.

Thus much for the coherence.

But yet the maine doctrine that the Apostle perswades unto, is, that wee should seriously labour to perfect our trust and hope of a better life; that we should not be quiet, till we had established our hearts in the assurance of it. Being converted, God would have us set our selves, as it were, wholy after heaven. For the explanation of this doctrine, I consider,

• 1. What it is to trust perfectly on the grace of God.
• 2. Why we should be so constant and confident in it.
• 3. How we should shew it, that we doe trust perfectly.
• 4. What we may doe to attaine this assurance, &c.

For the first: To trust perfectly, is

1. To hope and trust upon it sincerely, and that hath two things in it:Five things in a perfect trust. For 1 first it is to trust upon it without hypocrisie. 2. To trust upon it without prophanenesse. Without hypocrisie we trust upon eternall life, when wee doe it not onely in words, or in shew, but when we doe it not without war­rant from Gods promises. Many men are confident of their salvation, but alas it is but in shew or in words onely; for their owne hearts beleeve it not, or if they doe, they hope upon unknowne meanes without any ground of warrant from the Word. 3. To hope without prophanenesse, is to bring such a trust as is joyned with a care of holinesse of life; care of such a conver­sation, a [...] may some way become the glory we looke for. It is not to turne the grace of God [...]nto wantonnesse, or to make the doctrine of our salvation by Christ a doctrine of liberty for the flesh.

2. To trust perfectly upon salvation is to get a full assurance of hope: it is to trust without wavering or doubtfulnesse.

3. It is to hope continually, to hope to the end, as some reade it here It is to hope in all estates, whatsoever befals us either internally or externally.

4. It is to trust wholy upon it, even to trust upon nothing else: it is to with­draw our hearts from confidence in any earthly thing whatsoever, so to esteeme it, as to care for nothing else.

[Page 108]5. It is to trust servently; not coldly, or dully, but with a lively hope, and inflamed affections.

2 For the second: There are many reasons why wee should be so sincere, so fully assured,Reasons to trust perfectly on the grace is to be [...]vealed. so constant in our hope of eternall life. Some few I will touch.

1. Because God requires it, as may appeare by these places, Heb. 6.11, 18. & 10.23. Col. 1.23. & 2.2. Rom. 15.13. Heb. 3.6. Psal. 71.14.

2. Because we are saved by hope, Rom. 8.24.

3. Because the ministration of the Gospell is so glorious: therefore it is a shame to be ignorant of what is so fully and clearly revealed by the com­mandment of God, 2 Cor. 3.10, 12.

4. Because Christ is our hope of glory: It is a dishonour to his merits to doubt of it, Col. 1.27.

5. Because our perfect happinesse consists onely in that grace of God: wee shall never be perfectly well till we get into heaven.

6. Because our trust will be tryed and opposed by tentations and afflicti­ons: it is good to get on our helmet, for wee shall be sure to fight, and the combat will be sore: a little hope will not serve turne, 1 Thes. 5.8.

7. Because else we dishonour the promise and oath of God, Heb. 6.18.

3 For the third: we shall shew it, that we doe trust perfectly upon the glory to come: [...] hope.

1. If we can rejoyce in it even in tribulation, being not ashamed of our estate whatsoever befall us, Rom. 5.3, 5. & 12.12. 1 Thes. 1.5. using it as an ancre, Heb. 6.18. 1 Tim. 4.10.

2. If wee can u [...]e with all humility, and honour all the heires of the same hope with us: If wee can love the poore servants of God, and be affected to them, as if they were already in heaven; this would be an excellent signe, that we trust in this grace to come, Eph. 4.4. Heb. 6.10, 11.

3. If we mourne not immoderately for the dead, 1 Thes. 4.13.

4. If we can constantly acknowledge the truth that is according to godlinesse, whatsoever the world think or doe, Tit. 1.1, 2.

5. If we daily looke for, and haste to that blessed appearing of Iesus Christ, Tit. 2.13.

6. If we can keepe our confidence though God himselfe seeme to oppose us, as Job said, If he kill me, yet I will trust in him, Iob 13.15.

7. If wee can withdraw our hearts from the care and love of this world, out of estimation of that glory to come, Heb. 11.15, 16.

8. If we can get the mastery of the feare of death, so as to rejoyce in the ve­ry condition of our flesh, resolving that our flesh shall rest in hope, Psal. 16.9.

9. If our conversation be in heaven, and our hearts runne daily upon it, Phil. 3.21.

4 [...].For the fourth▪ that we may attaine this stedfastnesse and full assurance of hope, five things are to be done:

1. We must acquaint our selves much with the comfortable promises of the Scripture concerning eternall life in Christ, Rom. 15.4.

2. Wee must try our selves, whether wee have true grace or no, 1 Thes. 2.16.

3. We must pray unto the God of hope to give us his Spirit of revelation, that we may know the hope of our calling, and accordingly may find all peace and joy in beleeving it, Eph. 1.18. Rom. 15.13.

4. We should labour to be established in all well-doing, even in every good worke and word, 2 Thes. 2. ult. denying ungodlinesse and worldly lusts, and living soberly, and righteously, and religiously in this present world, or else we can ne­ver attaine this blessed hope, Tit. 2.12, 13.

[Page 109]5. We must hold fast our hope when we have it, and not cast it away upon any occasion, Heb. 6.18. Heb. 3.

The Use may be,

First, for confutation of popish doctrine about the hope of salvation,Vse. and that in two points. First, that they make hope to differ from faith in infalli­bility, as if faith were certaine, but hope conjecturall: whereas we see perfe­ction, and full assurance, and not wavering, is given to hope as well as by faith; and so it shewes the tenure by hope, is as certaine and infallible as by faith. Secondly, in that they deny that men can be certaine infallibly of their sal­vation, their hope can be but probable; we see we are charged to mend that fault in our hope, and to perfect it, [...]. and get even a plerophorie of hope to the end, Heb. 6.11.

Secondly, it may serve for humiliation to foure sorts of men amongst us.2

1. The first is hypocrites, who beare but the shew of hope, or have but the bare words of hope: what will become of them, when God shall take away their soules, Iob 27.8. their hope will be as the house of a spider, Iob 8.13. and as the giving up of the ghost, Iob 11.2.

2. The second is open profane persons, that never made any shew or con­science of repentance. These are without hope, Eph. 2.12. so far are they from a perfect hope, they are sure to lose heaven, 1 Cor. 6.9. Deut. 29.19 &c.

3. Of weak and wayward Christians. This doctrine should found in their eares as a great reproofe, Why doe ye doubt, oh ye of little hope? doth God re­quire a perfect hope, and are yee still after so many daies so much unsetled, unperfected? We should account it a great shame to have but a little hope, especially after so long profession, and so much meanes, and so many pledges of Gods love.

4. Of backsliding Christians that fall away; or to [...]se the phrase of the Apostle, are moved away from the hope of heaven, either internally by an ha­bituall forgetfulnesse of it, or externally by revolt or apostasie to the love of the world: These are so far from perfecting their assurance, that they fall away from it.

Thirdly,3 this should serve for instruction to quicken us to use all meanes for perfecting of our hope, devoting our selves to the study of heavenly things, and to the daily contemplation of the glory to come, according to the counsell of the Apostle, Heb. 6.11. not suffering slothfulnesse to hinder from the seri [...]us performance of our duties herein, ver. 12.

Lastly, here is great encouragement to all such of Gods servants,4 as doe trust upon God for their salvation: the Lord will never fa [...]le them that trust in him and whatsoever become of the hypocrite, yet will he never cast away the perfect man, Iob 8.13, 20. If God require so great trust, it imports there is a sure preparation of a glorious estate. Oh saith the Psalmist, how great is his goodnesse that he hath laid up for them that trust in him, Psal. 31.19. Thus of the m [...]nner of our hope, Trust perfectly. Now followeth the object of it, viz. The grace which is to be brought unto us in the revelation of Iesus Christ: and here first of the object it selfe, and then of the time of the communication of it.

The grace which is to be brought unto you.

Grace sometimes signifies the Gospell,What grace signifies in the severall [...] of it. Tit. 2.11. sometimes the favour of God in Christ, so in the salutations of the Epistle: sometimes an externall calling or function so Paul calls his Apostleship a grace, Rom. 1.16. some­times the gifts of the holy Ghost, so usually: lastly, sometimes the glory of heaven, so here.

It is true, that some reade it, the grace that is brought in the revelation of Ie­sus Christ: and so it meanes that true grace which in this world the Elect doe [Page 110] receive, when Christ is revealed to them in their conversion to God by the mighty power of the Gospell: and so foure things might be observed:

1. That God revealeth his Sonne in all that shall be saved at some time of their life or other.

2. That Christ is never revealed in us till the time the grace of the sancti­fying Spirit be wrought in us, and the riches of Gods graces in his promises be declared to us. For there is a double grace in the revelation of Christ. 1 The declaration of Gods grace in his promises. 2. The possession of the graces of his holy Spirit.

3. That were not, this grace is brought unto us, offred and urged upon us, we would live and die without it.

4. That when we know our interest in Gods favour, and that wee have received the true grace of Christ, we should trust perfectly in it, and that i [...] all the foure senses before opened.

But I take it in the sense as it is rendred by the Kings Translators, and so understand it of the glory of heaven, which is to be considered both in the nature of it, it is called grace; and the time of manifestati [...]n, not on [...]y in ge­nerall, that is to be brought unto us: but in speciall, at the revelation of Iesus Christ.

The glory of h [...]av [...]n c [...]ll [...]d g [...]a [...]e in three respects. Grace.] The glory of heaven is called grace in three respects. 1. Because it is given freely without our deserts, as the Scriptures prove, Eph. 2.5.8. Tit. 2.11. Rom. 4.16. & 5.21. 2. Because it is assured unto us by grace: as the body of Christ is called bread, because it is signified by it; so our hope and everlasting consolation is assured by grace, 2 Thes. 2.16. 3. Because grace and holinesse is the greatest part of the kingdome of heaven. For righteousnesse is the maine thing wherein the kingdome of God consists: as the image of God in the creation was Adams greatest happinesse, not Paradice onely, see Psal. 17. ult. Rom. 14.17.1 P [...]t. 3.7. & 5.10.

Vses.The Uses are,

1. We should therefore disclaime al [...] conceit of our owne me [...]its, and use our hearts to it affectionately, to professe that we are all that we are onely by the grace of God, 1 Cor. 15.10.

2. It should inflame our thankfulnesse: we sh [...]uld never be without this sacrifice, considering we have so great inheritance by the meere grace of God in Christ. It is worth the noting, that the same word for thankfuln [...]sse doth signifie grace in the originall.

3. We should have our conversation according to the grace of God, 2 Cor. 1. 12. seei [...]g grace is that which will live by us for ever, we should be taken up with a perpetuall care of getting and increasing of it.

4. Seeing God doth all for us freely, w [...] should be importunate in prayer that he would make us worthy of the [...] him to fulfill all the goo [...] pleasure of his own goodnesse, especially the work [...] of our faith with power, that h [...] name and grace may be glorified in u [...], 2 The [...]. [...].11, 12.

7▪ Th [...]ngs [...] sh [...]uld [...] Gods [...].5. We should learne to shew mercy as God doth.

• 1. Though they deserve it not.
• 2. In gr [...]at abun [...]ance.
• 3. In matters of holinesse as much as any other way, it being the best meanes to shew mercy to the soules of men.
• 4. To bring it to them, not tarry till it be sought of us.
• 5. In the most seasonable time: God doth not give heaven, or his bles­si [...]gs all at once, as men doe their workes of mercy all at one time of the yeere.
• 6. With constancie: God will never leave till they be in heaven.
• 7. With faith and faithfulnesse: so as promised mercy may be trusted [Page 111] on without faile; God never disappoints after he hath promised, wee may trust perfectly on it.

Which is to be broug [...]t unto you.

From the manner of the propounding of the words divers things may be noted.

1. That the Christians happinesse in hope is better than the carnall mans felicity present: They must trust upon the grace to be brought; yea so a [...] they trust not in any thing el [...]e. For they are sure to have their happinesse, and to enjoy it when they have it: so are not carnall men of any thing they hold, as we may see by experience. Is it not better for a poore man to have the hope of heaven when h [...] dies, then to be as some great men have been, which are now co [...]founded and mined?

2. God hath thought it meet to deferre the glory of heaven: it is to be brought, it is not brought already.

If any a [...]ke, why God doth not give heaven,Quest. assoone as he gives grace and favour,

I answer:Answ. Why God gi­veth not h [...]avē as soone as he giveth grace and favour.1. That God thereby doth give way unto the kingdome of Christ, for the exercise of it on earth in gathering the Elect, and subduing his enemies, which when it is done he will deliver the Kingdome into his Fathers hands, and th [...]n God shall be all in all. 2. It is deferred, that so God might make evident proofe of the faith and patience of his servants, and to shew that they stand by a better grace then they had in their creation. But what should I wade into this point? It is enough for us, that it is the pleasure of Gods will it should be so, and it is equall we should doe our work before we receive our wages.

3. It shewes, that the Maker and Builder of that happinesse is God, and that our glory is made ready to our hands.

4. It imports, that as in the state of nature we cared not for grace; so in the state of grace wee are not so carefull as wee should be of going to heaven: wh [...]n we are justified, and sanctified, we forget heaven: it must be brought unto us, we will scarce goe seeke it.

5. It shews, [...]u [...] security and forgetfulnesse shall not make the faith of God of none [...]ffect: it shall c [...]rtainly be brought unto us.

6. Lastly, wee may here gather one way of comforting our selves against the infirmitie [...] that accompany our natures; that when we feele our weak­nesses, yet we sh [...]uld be comforted in the hope of the strength wee shall have. Art th [...]u humbled for thy ignorance? why rejoyce in the knowledge thou shalt have. And so I say of the untowardnesse of thy nature to good: thinke of the time when Christ shall be perfectly formed in thee: think of the grace shall be brought unto thee, if thou be discouraged, and never of [...].

[...]t the revelation of Iesus Christ.

That i [...] at the day of judgement.Doct. Why [...]h [...] day of judgment is called the reve­lation of Iesus Christ. The day of judgement shall be a time of wonderfull revelation. For then,

1. [...] glory of his person which he hath received of the Father in hea­ven sh [...]ll [...]e r [...]vealed.

2. The terror of Christ as a Judge shall then be fully exprest. The world little know [...] the terror of that day. Hee came not at the first comming to judg [...] the world that is yet to be revealed.

3. The g [...]ry of the body of Christ (the Church) shall then be revealed, when we shall [...]ee all the societies of all ages together in one armie. 2. All the good they have all done shall be fully opened. 3. All the glory of heaven shall then [...]e e [...]ated upon them.

4. The everlasti [...]g counsels of God shall then be broken open, and explai­ned [Page 112] to the eternall clearing of Gods justice, and the exalting of the praise of his mercy.

Vse.The Use may be,

1. For information: we may see one reason why Christs Kingdome and the righteousnesse thereof is so securely contemned of the world: It is be­cause a vaile is as it were drawne over Christ that they cannot behold him: and so we may see one reason why we are not more inflamed to the perso­nall love of Christ: it doth not yet appear what we shall be by his merits, nor have we seen the exceeding glory of the onely begotten Son of God.

2. For instruction: we should long after that day: if Christ be so good un­to us now, oh what will he be at that day? If in this life holy men could say of him, as Paul did Phil. 3.9. what shall we say or think of him, but as worth ten thousand worlds in comparison? In the meane while, let us be content that our life be bid with Christ in God, knowing that when he shall appeare, we shall also appeare with him in glory.

HItherto of the three things to which the Apostle exhorts. The reasons follow, whereof the first is contained in these verses, and it is taken from the image of God, in which Gods children ought to resemble him: they should strive against all inward evils, and refraine all the excesses of life, and addresse themselves with all care and confidence to the provision of a better life, because they are begotten again unto God, and it is required of them that they should be holy as he is holy.

This reason is both propounded and expounded: propounded in these words, as obedient children: It is expounded two waies, 1. By description, 2. By proofe or testimony. It is described negatively and affirmatively: by negation he shewes what we should shun, viz. fashioning your selves ac­cording to the lusts of your former ignorance: Affirmatively he sets it out by shewing, 1. the patterne to be imitated: 2. and the manner of our imitation. The patterne is the holinesse of him that called us: The manner is to be holy in all manner of conversation. Thus of the description. For the proofe 2. things are to be considered. 1. Whence the proofe is fetched, [...]n these word, As it is written. 2. What is alledged in these words, Be ye holy as I am holy.

As obedient children.

These two words import a twofold consideration: 1. they are the children of God: 2. you must obey as children.

The first point gives an occasion to consider of three things.

1. That God hath children, not onely Christ his naturall Son, and the An­gels his sons by creation, but the Saints also by adoption and regeneration.

2. That it behoves Christians to seeke and know their adoption to be the sons of God. It is wonderfull to think of the almost infinite carelesnesse of men, that can heare of so great felicity, as the adoption of sinfull men to be the sons of God, and yet there is no heart in man to seeke after it.

3. In that the Apostle applies the consideration hereof to perswade to ho­linesse of life, it shews, that the assurance of Gods favour as our Father, doth kindle obedience, and make us more fit for all well-doing, as these places prove. 1 Thes. 1.5, 6, 7. 2 Pet. 1.8, 9, 10. 1 Cor. 2.12, 14. 2 Tim. 1.12. Heb. 10.22.Vse. The Use is, First for confutation of their fancies, that thinke assu­rance would breed security, and that it is better to be a little doubtfull then fully resolved: whereas both Scripture and experience is against it; yea there [Page 113] is a secret corruption in the hearts of the very godly herein, nourished per­haps by the devill. But let us be fully perswaded to pray with all importu­nity, that God would give us this knowledge.

But I have felt more hardnesse of heart,Object. and corruption of nature since as­surance, then I had before.

First, examine thy heart, whether thou call not peace of conscience by the name of hardnesse of heart.Solut. Of those that think they feel more hardnesse of heart after assurance then before.

2. Know, that hardnesse of heart, and unfitnesse to holy duties is in us by nature, and is not taken away by assurance; neither is thy case the worse, that thou feelest it more now then before. For that may import more soft­nesse of heart.

3. Consider, that God may withhold his comforts, and lead thee to some tentations to try thee, whether thou wilt beleeve without feelings: It is not strange for Gods servants after their greatest comforts to be assailed with greatest tryals. For so after forgivenesse of sinnes, we are taught to looke for tentations, and pray against them in the Lords prayer: as Christ was temp­ted presently after his confirmation in Baptisme: Paul soiled with vile tentations after his revelations: David afflicted worse then before after his annointing.

4. It will be profitable to set thy heart in some order, and by examinati­on and particular judging of thy selfe, resisting evill, to reduce thy selfe into a better frame, and order of well-doing.

Thus of the first point.

For the second: wee may here observe, that the image of God in us con­sists in obeying God with the obedience of children, where two things may be noted.

• 1. The imperfection of our obedience, it is but as the conformity that is in children to the holinesse either inherent,
  Our obedience must be [...]he obedience of children in six respects.
  or prescribed by the Parent.
• 2. The manner of the truth of our obedience, and so there are sixe things imported in that similitude, which must be in our obedience.
  • 1. It must proceed from love to God and goodnesse, not for servile ends.
  • 2. It must be without distrustfull care about successe in outward things, or a present reward of well-doing: so is it in a child.
  • 3. With constancy: a child is not hired for a day, or a year, to give over upon a quarters warning.
  • 4. With humility and feare.
  • 5. With faith or some perswasion of acceptation.
  • 6. In all things: so doe Children.

Not fashioning your selves according to the lusts of your former ignorance.

One great part of our holinesse, and Gods image in us, is to keep our selves free from the lusts of our former ignorance, that is, from the power of such sins as we were specially guilty of before our callings, or are specially hate­full in unregenerate men.

Before I enter upon the particular opening of the words, in generall these things may be observed.

1. That it is a singular dishonour to our holy profession, for such as pro­fesse sincerity in their carriage, to relapse into the similitude of carnall men, and to beare againe the image of the old Adam, or to fall to the sins againe, they have repented of in profession.

2. That after calling we must not onely avoid the foule acts of evill, but strive against the power of lusts of evill, even against the power of internall concupiscence.

In particular I consider in these words three things.

• [Page 114]1. The evils to be eschewed: viz. lusts, and former lusts.
• 2. The manner of eschewing: not fashion your selves.
• 3. The motive: they were the fruits of former ignorance.

For the first I propound three things to be also considered.

• 1. What those lusts are of our former lives, which are so hatefull after calling, and doe so oppose the image of God in us.
• 2. What reasons there are to move us so carefully to preserve our selves against them.
• 3. What meanes we should use to be kept from them.

For the first. By lusts here the Apostle

1. May meane those grosse sinnes, which before calling, while they were wicked, some of them lived in, such as were whoredome, drunkennesse, covetousnesse, railings, &c. For these and such as these in the fourth Chap­ter hee calleth lusts of the Gentiles, and such were some of them, 1 Cor. 6.9. Lust signifies sometimes all sorts of sins, Ephes. 4.22. Tit. 2.12. It is true, it is a most lamentable griefe to see Gods children fall into grosse and soule evils, and to run with the times in the same excesse of riot and disorder; I say it is lamentable both in respect of the scandall of it, and in respect of the wound it makes in the conscience, and in respect of the fierce judgement of God, wherewith he doth pursue it: but I think this is not here meant, or not chiefly. For this is not enough to shew that we bear the image of Christ after calling, that we are free from outward grosse sins, but hee goeth fur­ther, and therefore

2. Hee doth meane those inward evill desires which deforme and dis­figure a Christian, especially when they shew themselves outwardly by any signes or fruits of them: Thus are they called affections, Gal. 5.24. and thus there are divers sorts of Lusts especially hatefull after calling.

• Sorts of lust hatefull after calling.
  1. The love of worldlinesse, and the love of earthly things: the relapsing to the desire after earthly things, when it is immoderate. It is a most lamen­table thing to see a Christian that professeth the assurance of a better life, lie digging like a mole in the earth, &c. Eph. [...].3, 4. Ier 46.
• 2. The lusts of envie, strife, and malice, 1 Cor. 3.3. Rom. 13.13.
• 3. The lusts of vaine-glory and conceitednesse, Gal. 5.24, 25, 26.
• 4. The lusts of uncleannesse and impurity, Rom. 13.13. Col. 3.5.
• 5. The lust of Epicurisme, viz. the desire to fare deliciously, and to weare dainty apparell. This was Dives his lust, Luke 16.
• 6. The lust of the eye, 1 Ioh. 2.16.

It is wonderfull unseemely to behold any of these in Christians.

The reasons why we should be so carefull to avoid these lusts, are

• Eight reasons why w [...] should avoid lust after [...].
  1. It is the speciall will of God, and a speciall part of our sanctification, 1 Thes. 4.3, 4.
• 2. These defile the soule, and make it ill-favoured like a leprosie, Matth. 15.19, 20.
• 3. These are works of the flesh, Gal. 5. and fruits of corruption in nature, called lust o [...] concupiscence: the uncleane issue they are, of our corrupt and putrified natures: the devill is the father of them, and the flesh is the mo­ther: it is to beare the image of Sathan, Ioh. 8.44.
• 4. These fight against the soule as well as grosse evils, 1 Pet. 2.12.
• 5. The Apostle disgraceth them by saying they are foolish and noysome: and so they are in their nature and effect, 1 Tim. 6.9.
• 6. These hinder the efficacie of Gods ordinances; as the word, 2 Tim. 3. 6. Mar. 4.19. prayer, Iam. 4.1, 3, 4.
• 7. These lusts will quickly intise, and be intised, and quicken, yea and bring forth too, if they be not watchfully suppressed, Iam. 1.15, 16. As in [Page 115] this late instance; Lust begat chambering: Chambering begat sorcerie:
  Note.
  Sor­cerie begat whoredome: Whoredome begat desire of divorce: Desire of di­vorce begat murther: Murther begat the unknown villanies.
• 8. Here lyeth the proofe of our sincerity in Christ, 4.21, 22.

Now there are foure Preservatives to keepe us from the power of these lusts.Foure preserva­tives against lust.

1. The sound knowledge of Gods Word. For as it is Ignorance that first bred them, so is it knowledge that both drives them out, and keeps them out, Prov. 2.1, 3, 4. &c. Psal. 119.9. especially the promises, 2 Cor. 7.1. 2 Pet. 1.3.

2. Meditation of our short continuance in this world, 1 Pet. 2.12. 1 Ioh. 2.17.

3. To walke before God, and to keep our selves in the way of the righteous, conversing with the wise and mortified, shunning the company of the wic­ked and dissolute.

4. By confession and godly sorrow to beat downe, and crucifie our flesh, and the lusts thereof, when they begin to rise.

Thus of the matter to be avoided, viz. The lusts of their former ignorance. The manner followes, viz. not to be fashioned unto them; which imports,Fashioning of our selves to sinne hath 7. things in it. that they should not give themselves over out of the liking of sin to the service and obedience of it. For to fashion our selves to evill hath in it divers things.

• 1. The imagining of mischiefe: praeconsideration, deliberation: the frame of evill.
• 2. An admiration of the beauty of sin, a liking of it, a secret inward high estimation of it, a kind of adoring of the felicity contained in it, a contem­plative delight in it.
• 3. A taking care to performe it, and accomplish it.
• 4. A framing and ordering of our affaires, that they may be obeyed, and the inward frame effected.
• 5. A constancy in all this to be every day striving about it.
• 6. A pursuing of sinne, though we be disappointed or cloyed in the enjoy­ing of it.
• 7. A laying downe of all our armour, and not resisting it.

The Use of this is:Vse.

1. For information: wee may here note implyedly, that Gods servants have their frailties after calling, in that he doth only exhort from fashioning our selves to sinne.

2. For tryall: Art thou grieved for thy daily sinnes and wants,How to know whether one sin presumptu­ousty or no. and dost thou foare thou dost sinne presumptuously? here thou mayest try thy selfe by 1. inquiring, whether thou fall to thy old sinnes or no. 2. whether thou sin with study and deliberation. 3. whether thou admire sin, and according­ly favour it, and delight in it. 4. whether thou take care for it, being vexed if thou be crossed in it, & casting about for all waies to accomplish it. 5. whe­ther thou yeeld thy selfe to it, as a servant to obey it, or rather as a childe of disobedience to be framed according to it. 6. whether thou refuse to beare armes against it. 7. and lastly, continue in the love of it, though thou be dis­appointed. For if thou beare armes against it, and art thankfull when thou art disappointed, and dost not by covenants yeeld thy selfe to it, nor place thy happinesse in it, or not sinne by deliberation; it is certaine thy sinnes are but of infirmity. But contrariwise, if these things be in thee before condem­ned, thou sinnest presumptuously. Here also men may try, whether they de­cline or no after calling.

3. We should be here informed to take heed of any of these degrees of sin, and by a daily watch to looke to our selves, that wee be not overcome of [Page 116] the deceitfulnesse of sinne, and be thankfull to God, if thy sins get not this head in thee; or if they have, dally no longer, but repent: For certainly thou art fallen away, inquire no further into it, but repent and amend.

4. Lastly, here is implyed, wherein the holinesse of a Christian doth con­sist, viz. 1. To be free from the power of his old corruptions. 2. To fashion himselfe to the law of God, and the law of his minde: It doth not consist in the perfect resembling of the holinesse of Gods law, but in a desire and daily endevour to fit and frame himselfe more and more to the holinesse set before him, and that daily striving still to come neerer and neerer to the patterne.

Ignorance.]

There are three sorts of ignorance. 1. There is a profitable ignorance. 2. There is an ignorance of meere negation, that is no sinne. 3. There is a ignorance of corrupt disposition. There is a profitable ignorance, viz. not to know evill: so it had beene good for Adam never to have known evill by experience: so had it beene good for the Iewes, if they had never known the fashions of the Gentiles: and in some respect for Apostates, if they had never knowne the truth, 2 Pet. 2.21. There is also an ignorance of meere ne­gation, as Christ knew not the day of Judgement, and husbandmen know not Physick, or Astronomie, &c. and yet sinne not. But most usually igno­rance is taken in the third sense, to note, that want of knowledge is joyned with evill disposition also: and so it is taken here. Now this ignorance is either of frailty, or of wilfulnesse and presumption: The one is in the godly after calling, and they pray against it, and confesse it, and mourne for it; and the other is in wicked men, and they like themselves well enough notwith­standing; yea they refuse the knowledge of Gods waies, and willingly live without knowledge; and this latter is here meant.

Quest.But why is ignorance named as the speciall sin to set out their unregene­rate estate, seeing they were guilty of many other sins?

Answ. Why ignorance of all the sins of unregenerate men is rather named.Not because men sinne onely by ignorance, as the Platonists thinke; but 1. It may be the holy Ghost doth of purpose doe it to aggravate the hateful­nesse of the sinne, because men use to excuse it, and make light of it. 2. Be­cause it is a sinne none are free from: If he had named whoredome, or drun­kennesse, &c. many unregenerate men would have pleaded not-guilty. 3. This sinne serves more to taunt and reproch the rebellious nature of man: It was the knowledge of good and evill that Adam so much aspired unto, and loe now he and all his were set in grosse ignorance, as the just fruit of aspi­ring after forbidden knowledge. 4. Because ignorance is the mother and nurse of all sorts of sinnes, as these places shew, Eph. 4.18, 19. 2 Pet. 2.12. Psal. 36.2, 3, 4.

Quest.But have unregenerate men no knowledge, that he thus directly chargeth the unregenerate estate of the very Elect with ignorance?

Answ.Yes, they have some knowledge: For they are wise to doe evill, and they may have great knowledge and learning in Arts and Sciences; and they may have excellent civill knowledge to manage civill affaires, and may abound in skill to get money and advance their estates: and they have in matters of re­ligion the light of nature, and the generall grounds of knowledge of the principles in Scripture: yea they may raste of the good word of God, and the powers of the life to come: But yet they are justly taxed with ignorance, be­cause they know no [...] God as a Father by the light of faith, nor whom hee hath sent Christ Iesus: and besides, they have no desire nor delight to know their owne iniquities, or the way how to reforme their owne lives; they have no knowledge to doe good.

These things being thus resolved, there are divers observations to be no­ted from hence.

[Page 117]1. That a true Convert must make conscience of inward sins, as well as outward: of defects as well as evill desires or lusts: as here of ignorance, as well as of wicked thoughts. The same God that saith, How long shall thy evill thoughts abide in thee? complaines also of ignorance, as Esay 1.3.

2. That ignorance is no small sin: it is exceeding hatefull to God: contra­ry to the doctrine of the Papists, that say, it is the mother of devotion.

3. That without reformation of ignorance, we cannot be truely turned to God; without knowledge the mind is not good: therefore to teare the vaile is one part of Gods work in our conversion, Prov. 19.3. Esay 25.8.

4. That ignorance is wanton, and full of lust, Eph. 4.18.

5. That the way to be rid of lusts is to be rid of ignorance. For saving knowledge keeps us from sin, Iam. 3.17. A godly man sinneth not, because his seed abideth in him; knowledge is the sword of the Spirit, and here we may see the principall use wee should put our knowledge to, viz. to clense our hearts of base thoughts and desires.

6. That we may live in places of great meanes for knowledge, and yet be grossely ignorant. For he writeth here to the Jewes, who had the law, and the Prophets, and the Oracles of God, and the Priests, &c.

7. That all knowledge or learning without the knowledge of Gods fa­vour in Christ, and the way how to reforme our owne lives, is but grosse darknesse, and foolish ignorance, as was before explained.

8. That habituall lusts are a sure signe of ignorance, whatsoever knowledg men pretend.

Lastly, it may be profitably here asked, Seeing there is ignorance even in the children of God after calling,Quest. what are the signes of unregenerate igno­rance?

Unregenerate ignorance may be discerned by divers signes.Answ. [...]

1. It hardens the heart, and works a continued evill disposition to sinne with greedinesse, Eph. 4.11, 18. Now the ignorance in the godly may be where the heart is softned, and the overflowings of corruption stopped.

2. It hood winketh the soule in the maine things needfull to salvation: as the knowledge of a mans owne iniquities, God in Christ, the forgivenesse of a mans owne sins, and generally all the things of God, 1 Cor. 2.14. For ei­ther wicked men perceive them not, or not spiritually, out of desire and care for them, without corrupt ends. A wicked man may discern spirituall things carnally, but not spiritually.

3. It hath never beene in the furnace, I meane of mortification; it hath never been truly repented of: whereas the ignorance of the godly hath of­ten been in the fire: it hath been often confessed, rended, mourned for, &c.

4. It will suffer no saving grace to neighbour by it; where ignorance hath not beene repented of, there no feare of God, no holy contemplation, no uprightnesse, love of God, or his word, or his people, will dwell. Now the ignorance that is in Gods children, is well neighboured with many holy gra­ces that can dwell by it.

And as these ignorances differ in nature and working, so they differ in im­putation: For unto the godly there is a sacrifice for ignorance: God d [...]th not impute ignorance unto the godly: it shall be to them according to what they know, and not according to what they know not.

HItherto of the first branch of the description of Gods image in us, as his children: viz. our conformity to God in holinesse, and so the image of God in us is our endevour to be like God in all things in holinesse.

There are three great considerations in this verse, 1. whom we must imi­tate, viz. him that hath called us. 2. In what we must imitate him, viz. in ho­linesse, 3. how, viz in all manner of conversation.

Ingenerall and from the coherence we must note,

Of the [...] of Gods [...].1. That it is not enough that we approve our selves to be Gods children, that we avoid sin, but we must also be employed in doing good. Hence we are compared to trees, in which barrennesse is as gr [...]at a fault, as ill fruit.

2. That the patterne of all holinesse is God himselfe, or Christ, or rather God in Christ. For whither else should we goe for example? If to the dumbe creatures, they have not natures capable of holinesse. If to Angels, they are invisible, and so we cannot behold them, and in Scripture little is re­corded of them; and besides, we know many of them fell away. If to man, they are all fallen in Adam, and there is none that doth good, and good men have their both errors and sins. Therefore we may say, whom have wee in heaven but God,Vse. and there is none in earth with him. Vse. Therefore wee should labour, 1. To know God. 2. To observe the specialty of his prais [...]s, that are imitable both in his word and works. 3. Wee must carry our selves with that humility and piety, that we may walke with God, else we cannot set him a [...] a patterne before us.

3. That there are two pictur [...]s as it were presented to the soule, and for both there is gre [...]t pleading for entertainment and liking: The one is the picture of sinne, even of sinnes repented of, which are n [...]w varnished, and with many plausible motives commended by b [...]th the world and the devill, not without the good liking of the flesh. The other is the picture as it were of the most holy God, pourtraied out in the Gospell, especially in the glory o [...] hi [...] holinesse. Now here we are taught what to avoid and what to follow, a [...]d the rather, because here we are put in minde of the experience we have of Gods goodn [...]sse: for it is he that ha [...] called us. Now of the former lusts, t [...]ere can be assigned no good that we [...]ave gotten by them: The devill may lyingly tell us of some good to come, but wee know, that for the time past, we got no [...]hing but shame and sorrow by them.

Thus of the generall.

As he that hath called you.

The first thing i [...] whom we must imitate, a [...]d that is here exprest by [...], to be he, that hath called us, viz. God; and the Lord doth of pur­p [...] [...] o [...] descriptions of himselfe for divers rea [...]ons.

1. [...] our disability to c [...]ceive of God, as he is fully; and there [...]re he [...] his knowledg into us by drops or spar [...]les as it were; so far is our nature swarved from the knowledge of God, that the doctrine o [...] God in the whole i [...] a doctrin [...] too transcendent for us. 2. This God d [...]th to excite affection in us toward him, as taking no delight in a dull c [...]templation of him, and therefore by such p [...]riphrases he doth with some [...] consideration either gore us (if it be a phrase of terror or sudd [...]nly [...] with some divine spa [...]les, that like lightning force our att [...]d [...]. 3. The [...]ord doth use such descriptions out of choice of [...] which is most pertinent to the question in hand: The Lord thr [...]ugh [...]ut the whole Scripture is every where respective of the names he giveth [...]: [Page 119] therein shewing us, what care we should have in taking up the name or title of God. 4. It is a most forcible kind of speaking; for compendiously it im­porteth abundance of matter, usually more then the bare title it selfe would import: as here thi [...] phrase (He that called you) doth not onely shew, that it is God that is to be imitated, but it also gives an excellent reason why; ta­ken from his free grace in calling us: and it expresseth also the manner of imitation, viz ch [...]efly to follow God, as he is revealed in the Gospell in our calling, or when we come truely to see him in the state of grace. It is out of question, the Lord mentions our calling as one of the chiefest and excellen­test benefits bestowed upon us, as that which should much stir us, & inflame, and hath great force to prevaile upon us.

In generall from hence we may note,

1. That the consideration of our calling and election out of the world, should be put to this use, to fire us so much the more to holinesse of life and conformity to God.

2. That he that hath true grace, is as much stirred with the consideration of his calling, as any one thing whatsoever ordinarily: It cannot but affect us to thi [...]ke in how sinfull a case God found us, and how freely he loved us; how great m [...]rcy he called us unto, and how unexpected it was either for matter or m [...]anes▪ and how ready he was to forgive, and how he passed by others worthier and likelier then we, &c.

3. That of all the benefits bestowed upon us by God, the works of grace are the best. It is more that God hath called us, then that he hath given us treasures, or honor, or pleasure, or whatsoever of outward things; yea and every true Christian doth in his affections so account it.

4. That the works of grace in God doe excell the works of nature. The Lord thinks himselfe that he hath done more for us, in that he called us, then that he made us of nothing.

5. That [...] of God it is sufficient (through Gods acceptation) to [...], a [...] he reveales himselfe to our understanding in our cal­ling, acco [...]ding [...] the revelation of his grace in our conversion, so as wee are wil [...]i [...] [...] knowledge for so to conceive of God, as he that called [...] to acceptation. Thus of the generall.

[...] the Lord singles out this work of our calling to quick­e [...] [...], it will not be much amisle to consider of it particularly, es [...] as it [...] [...]ere propounded.

Foure thing [...] m [...]y be here noted: What, Who, Whom, and When. What, or the w [...]rk it selfe, He called us. Who was the author of this calling, viz. He, a [...] God. Whom, or the persons called, you. When, or the time, hath.

[...] may understand more distinctly what our ca [...]ng fr [...]m God [...], it will not be amisse to consider,

• 1. [...] God calls us.
• 2. What our effe [...]tuall calling is.
• 3. Why our conv [...]rsion is termed by the name of calling.
• 4. How [...] can know, that God calls me in particular, seeing he doth not name me.
• 5. Why did G [...]d call us.
• 6. To what he calls us.
• 7. The [...].

For the first: the [...]lling of God is either particular or generall. The par­ticular is to se [...]ve G [...]d in some set function of outward life, [...]. How many [...] God cals men. and so is the [...]. The generall calling is to the service of [...] with promise of eternall reward through the [...] Christ. This generall calling is likewise of three sorts. 1. Externall. [Page 120] 2. Internall: or both 3. externall and internall. 1. The externall alone is cal­led common and ineffectuall: the 2. and 3. is called singular and effectuall. 1. The outward calling is the worke of Gods grace in his word, offering Christ, and calling upon all sorts of men to reforme their waies, and receive Christ, and yeeld obedience to Gods holy will to their salvation, if they will obey. 2. The inward calling is the worke of Gods Spirit, effectually stirring up and perswading the Elect to heare, and obey, and receive Christ unto sal­vation. 3. The calling that is both inward and outward is the action of God both by his Word and Spirit,What our ef­fectual: calling is. calling out his Elect by name particularly, and perswading them to separate from the world, and receive the covenant of Gods grace in Christ, and to devote themselves to holinesse of life; and this 2 last is the calling here meant: and by this definition of it, the second thing is answered, viz. what our effectuall calling is.

3 Now for the third point: This marvellous thing wrought by Gods won­derfull mercy by his Word and Spirit,Why our [...]on­version is t [...]r­med our cal­l [...]ng. is tearmed by the name of a calling, and that fitly for divers reasons.

1. Because the meanes by which God worketh upon us, ordinarily is his Word, or the voice of his servants, calling upon us for amendment, &c.

2. Because through the mighty working of the Spirit of Christ, the voice of Gods servants speaking out of the word, is directed to us in particular with such power and life, and our dead hearts are so revived, that the do­ctrine is, as if God did speak to us in particular, we receiving the words of the Minister, as the very voice or word of Christ: Thus the dead heare the voice of the Son of God, and live.

3. Because God would hereby note unto us the easinesse of the worke, he can doe it with a word, as he made the world, and calleth up the generations of men, as the Prophet speaketh, so can he in an instant with a word convert a si [...]ner. He said, let there be light, and there was light: so if hee say, let there be true grace, there is presently true grace.

4 Quest. But how may a true calling be discerned, seeing wicked men may be affected by the word, and see, that it concerneth them?

How a true ca [...]ling may be dis [...]. Answ. It may be discerned by divers effects that follow upon it, some immediately, others appeare some longer time after in the exercise of god­linesse.

The effects are,

1. An inward sight, and willing confession of our sin-guiltinesse, joyned with a detestation of all sin, and confusion in our selves for our waies that are not good: so Christ came to call sinners, not the righteous.

2. A willing separation from the world, both inward in letting goe the love of earthly things, even those most before beloved, and outward in forsaking the needlesse society with wicked men. This the definition imports.

3. An unfained purpose to forsake all sin, never to returne to it again, de­siring righteousnesse both imputed, and inherent with daily desires.

4. A love of God and his glory above all things. The called of God are de­scribed by that periphras [...]s, of such as love God, Rom. 8.28.

5. The exercise of daily and constant prayer: a spirit of prayer, Ioel 2.32.

6. Teachablenesse, or willingnesse to be ruled by the word in all things, which may be gathered by the contrary, Ier. 7.27.

7. The called of the Lord are such, as Isay 44.5.

8. The unfained hatred of Popery, and kingdome of Antichrist: this is made a signe in these last ages, Revel. 17.14. This is so faire a signe, that it is found in all the chosen of God.

5 Now for the fift thing, wee must know, that this calling or choise doth [Page 121] not come from any preceding merits of ours, but from the onely admirable free grace of God, as it appeares, 2 Tim. 1.9. Rom. 9.12.

Sixtly, Gods wonderfull mercy in calling us doth appeare by the conside­ration 6 of the things unto which we are called. We are called,What we are called to.

• 1. To his marvellous light, 1 Pet. 2.9.
• 2. To the fellowship of his Son Jesus Christ, 1 Cor. 1.9.
• 3. To liberty, and a wonderfull free estate from the servitude of sinne, Satan, the world, the ceremonies of Moses, &c. Gal. 5.13.
• 4. To the grace of Christ, Gal. 1.6. even to a holinesse better then that in Adam, Rom. 1.7.
• 5. To an estate of immunity and free pardon, Rom. 5.31.
• 6. To all safety, Esay 41.1, 2, 3. Rom. 8.28.
• 7. To the glorious kingdome of Jesus Christ, 2 Thes. 2.14. 1 Thes. 2.12. 2 Pet. 1.3. and 1 Pet. 5.10.

The consideration of this wonderfull grace of God in calling us, may im­ply the misery of such as have not imbraced Gods calling,7 as it is set out,Vse. Prov. 1. Luke 14. with Mat. 22. Esay 50.2. & 61.4. Ier. 7.13, 14, 15. & 35.17. Let such then as have the meanes, and are somewhat touched looke to it seriously, that they turne to God with their whole hearts, lest, as Mat. 20.16.

2. It should enflame every one of us to make our calling sure, 2 Pet. 1.10.

3. We should stir up our selves to live as may become the called of God, as these Scriptures shew, 1 Pet. 2.9. &c. 3.9. 2 Tim. 6.11, 12. 1 Thes. 2. [...]2. Eph. 4.1, 4. Gal. 5.13. as also the use of this consideration in this text shews.

Lastly, considering our daily trespasses, let us still goe to God as to a Fa­ther, and cry with humility, we are no more worthy to be called thy sons, &c.

Thus of the first point, or what, viz. calling. The second is, who calleth u [...]: It is here said, He, that is, God. We must understand, that our calling is the work of the whole Trinitie: for it is given to the Father, Gal. 1.6. to the Sonne, Rom. 1 2. 1 Pet. 5. 10. to the holy Ghost, 1 Ioh. 2.7. so that this He, is the G [...]d of all grace, the whole Trinitie. There is a rule among Divines, that the works of God which are without are undivided. The are two sorts of works [...] God, inward a [...]d outward: The inward are proper to each per­son, as to beget proper to the Father, to proceed to the holy Ghost, &c. Now the outward works, such as decrees before time, and Creation, Provi­dence, Calling, &c. in time, are common to all three persons; not that every particula [...] a [...]t is the act of all three persons, for that cannot be true; for onely the Sonne was incarnate: But the meaning is, that in the generall wor k, each worketh in his owne order and nature: as in Redemption, the Father wor­keth by willing and sending: the Son by assuming our nature, and suffering, &c. the holy Ghost by applying and confirming. Now calling is one of the work [...] in common.

The c [...]nsideration of this, that it is God that calleth us, may

• 1. Comfort us in the assurance of his faithfulnesse,
  Vses.
  hee calls us that is un­cha [...]geable, 1 Thes. 5.24. 1 Cor. 1.8, 9.
• 2. It should bind us the stronger to the care of a life answerable to his greatnesse that hath called us.

You.]

• 1. Not all men: there is a restraint and limitation of the effectuall calling: it is absurd to grant a calling out, and yet say it is universall.
• 2. This you) imports all sorts of men, though not every one of every sort, yet without exception of outward condition [...] Jewes and Gentiles, Rom. 9. 24, 25. bond and free, 1 Cor. 7.

Hath.] Our vocation is past, it is no more to be renewed; we are justified, [Page 122] and sanctified daily, but not called: we can be but once borne in nature, nor can we be any more called, or regenerate in grace.

Thus of the first point, viz. whom we must imitate, viz. God that called us. The second is, in what we must imitate him, viz. in holinesse.

Foure sorts of holinesse. Is holy.] There are foure sorts of holinesse: Independant and unlimited, viz. the holinesse of God. 2. Independant and limited, viz. the holinesse of Christ: for the holinesse of his divine nature is independant, and the holinesse of his humane nature is limited, for it is finite. 3. Dependant and unlimited, and such is the holinesse of the Scriptures: Dependant it is, for it is of God: Vnlimited it is, for it intreats of all kinds of holinesse whatsoever. 4. Depen­dant and limited, and such is the holinesse in man and Angels: it is the first kind of holinesse is here meant.

God holy three waies.There is a threefold holinesse in God, or hee is holy three waies. 1. By nature, being void of all corruption or change. 2. By administration, and so his holinesse is his justice, in distributing rewards to the good, and punish­ment to the evill. 3. By conception, for the Lord doth conceive the Idaea, or the patterns of the holinesse of all the reasonable creatures. The Carpenter conceives first the frame of his house in his head, and then buildeth it accor­ding to the patterne: So doth God conceive first the holinesse that is fit for the creature, and then works it in them. This Idaea or patterne of holinesse, or vertues in God, is either internall in the mind of God from eternity, or externall in the word of God.

Now the holinesse of God that we are to imitate, is both that holinesse which God hath conceived in the patterne exprest in the word, and also that which is in the nature of God, as it is described in the word. There is also a holinesse of works in God which we must imitate: I mean of particu­lar works, as in carriage toward enemies, Mat. 5. in mercy, Luk. 6. in love, Eph. 5.1. and thus as children we should imitate the holy nature, as it were of our heavenly Father.

Now by the way we must know, that God is not holy by any legall ho­linesse as men are: that is, his holinesse stands: not in the observation of any law given by any other, but is himselfe the rule of all holinesse: so as things are not first holy, and then God doth them; but God doth them, and there­fore they are holy. Thus of the second thing. The third followes, viz. how we must imitate God in holinesse, viz. in being holy in all manner of con­versation.

So be you holy in all manner of conversation.

Doct.There are eight doctrines may be noted in these words.

1. That without holinesse we cannot be accepted with God, we have no communion with him, nothing but holinesse will serve the turn, Heb. 12.14. 1 Ioh. 1.6.

2. It must be holinesse indeed, not the picture of it will serve the turn, nor counterfeit holinesse, nor temporary holinesse, nor civill honesty.

3. If Christians want holinesse, the fault is in themselves; for he saith, be ye holy, implying, if they be not so, it is because they are carelesse, and will not labour for it; and great reason the blame should lie upon us, if wee will still neglect sanctification.

1. Having such a great recompence of reward set before us.

2. Having so matchlesse and perfect a rule, and canon of holinesse writ­ten in the word of God to direct us.

3. Having our natures by regeneration in part healed, and freedome of will in part restored; so as no [...], if wee be not holy, it is because wee will not be holy.

4. Having such mighty helps, as are

• [Page 123]1. The assistance and supply of the spirit of grace within us.
  Who h [...]lps to [...].
• 2. Prayer, with a promise of granting whatsoever we aske.
• 3. Guides and spirituall Pastors to oversee and direct us.
• 4. A cloud of witnesses, even the examples of the godly of all sorts.
• 5. Such acceptation with God, if we be willing, and love to be his servants, Act. 10.36. But of this in the next point.

4. Here is implyed, how infinitely kinde God is in accepting our holy endevours, if we desire to be holy in all our conversation, he will account it to be holy as he is holy; and yet alas it comes ten thousand degrees short of the holinesse of God; yea far short of what it should be: yea, which is more, of what it might be in us.

5. The image of God is in conversation, as well as nature: we resemble God not onely in the renovation of our nature, but in the renewed actions also: so then we beare Gods image, 1. In nature. 2. In action or obedience. Of this later here.

6. A Christian should be especially carefull of his outward conversation, even to shew forth the light of good works and holy carriage before men. Wee should be exceeding carefull to expresse holinesse in conversing one with another.

There are many motives.12 M [...]tives to holy conversa­tion.

• 1. We are Gods witnesses, 2 Tim. 2.2.
• 2. Tis a good profession, 2 Tim. 2.2.
• 3. There are many witnesses to observe us, 2 Tim. 2.2.
• 4. Carnall men are crooked and perverse, Phil. 2.16.
• 5. A holy conversation will silence foolish men, 1 Pet. 2.15.
• 6. It will bring much glory to our heavenly Father, Mat. 5.
• 7. It proves our justification, and foretels our salvation.
• 8. To walk upright is to walk safely, Prov.
• 9. Tis as it were to live in heaven, Phil. 3.20.
• 10. It will support us in wrongs & adversity, Act. 23.1.2 Cor. 1.12.
• 11. It will shew our knowledge is not idle, 2 Pet. 1.8.
• 12. It furthers our reckoning, and provides us acceptation in the day of death and judgement, 2 Pet. 3.11. Rev. 14.13.

7. If we would be holy as God is holy, we must be holy in all conversati­on, that is, we must shew respect to all the commandements of God; wee must shew a care of religion, as well as vertue: of godlinesse, as well as ho­nesty: of mercy, as well as just dealing: to enemies, as well as friends: at home as well as abroad: toward inferiors as well as superiors: in prosperity as well as adversity: in all companies as well as one, &c. Mark it in the try­all of our selves: by this doctrine we may know infallibly, whether wee be called, or beare the image of God or no: for if there be any one sinne that we will not forsake, or any one commandment we are not desirous to obey, it will prove all is n [...]ught in us, Heb. 13.18.

8. Lastly, we must here further observe, that if we would have comfort that we beare the image of Gods holinesse, we must be carefull of the man­ner of our conversation, as well as the matter. For though these words [...] all manner may note the extent unto the matter of all holinesse: yet there is no evident reason why a great part of the meaning of the holy Ghost, should not be restrained to the manner, as the word sounds. [...]. Now there are divers things in the manner of our conversation to be observed for the resembling of Gods holinesse.

1. The first is godly purenesse; we must in our conversation shew respect of God and godlinesse, and keep our selves from the impurities of the times, and watch against sin in all our waies, 2 Cor. 1.12.

[Page 124]2. The second is simplicity, or holy harmlesnesse, as it is opposed to fraud, and fleshly wisdome, and shews it selfe in a plaine and evident desire to doe what God requires, though it be never so much scorned in the world, 2 Cor. 11.3. & 1.12.

3. The third is precisenesse or circumspection, making conscience of lesser sins as well as greater, and avoiding the appearances and occasions of evils, as well as the evils themselves, Eph. 5.15.

4. Conversation in heaven, which is so to use the world, as to let our hearts still run upon God and his Kingdome, directing all our actions some way to further that end, Phil. 3.20.

5. Meeknesse of wisdome, which is shewed by lowlinesse, and not being wise in our selves, but doing good in a continued sense of our own vilenesse and unworthinesse, to doe any service to God or man, Iam. 3.13. This is cal­led a conversation with feare, 1 Pet. 3.2. & ver. 16.

6. Constancy, Phil. 1.27.

7. The affections of godlinesse, or well-doing, or zeale, Tit. 2.14.

‘Verse 16. Because it is written, be ye holy as I am holy.’

THE first argument no inforce the exhortation ver. 13. is taken from the image of God in us: and this reason is propounded in the first words of ver. 14. and expounded in the two former verses and this, and that two waies: 1. By a description of the image of God in us, ver. 14, 15.2. By the proofe in this verse. In this proofe two things are to be observed:

• 1. Whence the proofe is taken, As it is written.
• 2. What is alledged, viz. Be ye holy, as I am holy.

The meaning is, that we stand bound to shew regard of our conformity to God in holinesse: for this was long since required in the written word of God, that wee should be holy, as God is holy. And first then concerning the Scripture, from whence the proofes of doctrine are fetched.

Here I consider,

• 1. Of the use of the Scriptures in generall for proofe of doctrine.
• 2. Of the Scripture of the Old [...]estament from whence this proofe is fetched.

For the first: Proofes of doctrine are of three sorts. 1. From men as they are men. 2. From the senses. 3. From God. The first is not infallible: the second is infallible in some respects: the third is infallible simply & for ever. The testimonies of men work onely opinion, as being but Arguments conten­gent and probable. The testimonies of the senses and of God work knowledg, or bring arguments necessary. Hence it is that the Prophets, and Christ, and the Apostles in their teaching amongst the people almost never use any testi­monies of men in matters of religion; and when they doe, it is chiefly for confutation of adversaries by their owne writers.

Now for the senses: they are internall, or externall. Internall, and so there is a double testimony, 1. from the law of nature, 2. from the conscience. The externall are seeing, hearing, tasting, &c. and the argument from them is from experience. The testimony of the senses is in [...]allible in some respects, viz. as they are rightly ordered and guided.

The testimony of God is either immediate, or mediate: God hath given an immediate testimony either by vision, or by voice. By vision either in in sleep, or in a certaine extasie when men were awake: thus did he reveale his will often in the Old Testament; sometimes in the New, a [...] to Paul. By voice God testified either to particular persons, as when he gave answers to [Page 125] the Priest, as some think wearing his Ephod; or else by publike voice, as when from heaven he said, Mat. 3. This is my welbeloved Son, heare him.

The testimony God hath given by meanes is threefold. 1. By his Sonne. 2. By his servants the Prophets and Apostles by word of mouth. 3. By the Scriptures: and of this here.

Now concerning the proofe of doctrine in Scripture, we must observe:

• 1. That the testimony of God onely is authenticall.
• 2. That a divine testimony now adaies is no where to be had, but in the Scripture.
• 3. The testimony of Scripture is sufficient for all things needfull to salva­tion, 2 Tim. 3.
• 4. That we, both Ministers and people, should have recourse to the Scrip­tures for warrant for what we teach, beleeve, or doe: For if Christ and the Apostles, men priviledged from error, doe yet for honors sake alledge the testimony of Scripture; then much more ought we to have recourse to what is written, seeing we can have no assurance that we erre not, but as wee are warranted by the Word. Thus of the first point.

Now for the second point: Inasmuch as the proofes are taken out of the Old Testament, it shewes the wonderfull harmony and agreement between the Scriptures of the Old and New Testament; and that the Old Testament is to be acknowledged of equall authority with the New. Hence it i [...], that the quotations of authorities out of the Old Testament are so frequent: for there are above 260. places of the Old Testament cited in the New; so as there is almost no point of doctrine needfull to salvation, but the harmony of the Old Testament and the New is exprest: yea hence it is, that there are very few bookes of the Old Testament, but they are cited in the New: a­mongst the historicall bookes, I except Iudges, Ruth, Ezra, Nehemiah, and Hester: amongst the Prophets I except Obadiah and Nahum: amongst the dogmaticall books I except Ecclesiastes and Canticles: else proofes are taken out of all the rest, and very frequent out of many of them, as the Psalmes are cited 53 times, Genesis 42 times, Esay 46 times: and so I might note of the rest.

Lastly, from the manner of propounding this authority or testimony out of the Word, we may note two things.

1. The great mercy of God afforded to us in these times, that have so ma­ny helps for knowledge: wee see here in those daies, they quoted neither Chapter [...]or v [...]rse, and many times not the booke; and therefore we should praise God, that have the Scriptures digested so easily, and our doctrine confirmed with such expresse quotations.

2. This shews what labour & knowledg the godly then had; they were so conversant in the Scriptures, that they could discern of a quotation, though the place were not cited. And thus of the fountain from whence this proofe i [...] fetched. The matter alledged followeth.

Be ye holy for I am holy.

The drift is to shew that it hath beene anciently taught unto the people of God, that if they profeste themselves to be his children, they must imitate his holinesse, and shew themselves like unto God their heavenly Father. This sentence is chiefly found in the book of Leviticus, and is there often used, as Lev. 11.44. & 19.2. & 20.26. & 21.8. From hence divers things may be observed.

1. That exact holinesse hath beene anciently required. This is a doctrine hath ever [...]ounded in the Church, that we must be holy, yea so holy as wee might in some mea [...]ure be like unto God, and expresse his image, Exod. 19.6. D [...]ut. 26 19.

[Page 126]2. That holinesse of life is indispensibly required of every child of God: for so this speech is used, Lev. 19.2.

3. That true holinesse stretcheth it selfe to the care of lesser offences, as these places shew, Lev. 11.44. & 20.26. therefore God will accept our ser­vice in lesser duties.

4. That we cannot have true holinesse without some competent know­ledge of the nature of God.

HItherto of the first reason. The second reason to inforce the exhorta­tion in the 13. verse, is here taken from the consideration of Gods judgement: The time must certainly come, that we must appeare before the Tribunall of God, & receive reward or punishment according to our works, and therefore it stands us upon with all care and feare to carry our selves so reservedly and holily, as in that day we may have comfort and reward.

In the words two things may be noted. 1. The proposition of the rea­son. 2. The inference or the conclusion of it; or, here is the doctrine and the use of it. The proposition of the doctrine is, He whom we call Father, or call upon as a Father, shall without respect of persons judge every man accor­ding to his works. The inference or use is, therefore wee should passe the time of our dwelling here in feare. In the proposition concerning the last judg­ment, observe; 1. who shall be the Judge, viz. God the Father, whom we call upon. 2. How will he judge, viz. without respect of persons. 3. Whom hee will judge, viz. every man. 4. For what they shall be judged, viz. according to their works.

In the setting downe of the first point, both matter and manner are to be observed: The matter is, that the same God and Father who is called upon by us, is the judge of the world: The manner o [...] expressing it, is conditio­nally, if you call him Father. The words in the originall be both waies read: Some reade, if you call him Father, and the meaning is not of prayer, but of profession, if you professe God to be your Father. Some reade it, if you call on the Father, that is, if in prayer you goe unto God the Father with your requests: so the Kings Translators reade it, and so I think it is most agreea­ble to the intent of the Apostle in this place.

If you call on the Father.]

Many things may be noted from these words with their coherence.

1. That the heart of man is not able to beare the contemp [...]ation of the last judgement; nor can we with comfort any way be fitted for it, [...]ill we know, and by practice and experience doe find that God is our Father.

Vse.The Use is, 1. for information: The reason why many are so troubled with the thought of the judgement to come, is the defect of assurance of Gods love as a Father: these fears shew weaknesse of faith, and if they raign constantly, shew there is no assurance at all. 2 It should teach us by all means to labour about assurance, that we might with boldnesse and confidence goe unto God, and cry Abba Father.

2. That he that is the Father of the Elect, will be the Judge of the world. Though it be hard for a pittifull man to be strict in punishing, yet with God his mercy and justice doe not fight one against another.

Vse.The Use is to warne wicked men to take heed how they apply the pro­mises and prerogatives of the godly to themselves: for God will certainely judge them according to their estate.

[Page 127]3. Constant prayer is a great meanes of comfort against the feare of judge­ment in this life, and against the hurt of it in the last day, Luke 21.34.

The Use is,Vse. to shew us how wee may remedy the feare of death and judgements: much prayer and calling on the Name of God will exceeding­ly availe.

4. That to call on God as a Father, will not serve turne, unlesse our pra­ctice answer our prayers, unlesse we passe the time of our sojourning in feare: it is not any pattering our of words will serve the turne, nor praying for customes sake; it must be such a prayer as makes us afraid to sin before such a Father [...] such a Judge.

5. Wh [...]n he saith, if we call, it imports, that many professe God to be their Father, who yet doe not shew it to be so by daily and constant calling upon his name. It is a great question, whether many that professe God and his truth, doe indeed conscionably pray unto him; which should awaken us, and make us settle close to the practice of daily prayer.

6. It is a lawfull prayer that is directed to one of the persons of the Trinity in the outward forme of words: I meane, that though we should name one­ly the Father, and not mention the Son, or holy Ghost, yet the prayer were lawfull, so as

1. We doe not exclude the other persons in our judgements and affe­ctions.

2. That we desire upon the present occasion to compell our hearts to a more speciall meditation of the glory of one of the persons, as the occasion of the matter requireth.

But the maine and principall doctrine is, that God, as he is our Father,Doct. shall be our Judge.

If any aske, How then is Christ commonly said to be our Judge? Act. 17.30.Quest.

I answer, that the last judgement being a work ad extra, is common to all the three Persons, and is so attributed in Scripture, but in different respe [...]ts:Answ. for the authority of the last judgement is in the whole Trinity, but the execu­tion of it is in the Sonne. This doctrine must needs be comfortable to the godly: who would feare the tryall when his owne Father is Judge, yea and law-giver, and hath before promised infinite mercy, and is an everlasting Father, [...] compassion never failes, (for so is God to us,) and hath given pledge, and seales, and earnest of assurance, that it shall goe well?

Thus of the person, who shall judge: The manner followeth.

Without respect of persons.]

The [...]e are [...] downe many admirable praises of the justice of these last Assises; whereof this is one, that here shall be no respect of persons. It plea­seth God in so great mysteries as this is, not to set downe all at once, but to distill some few memorable things, and those severally. both to excise dili­gence in the study of the Scriptures, and to imply the disability of our na­ [...] comprehend much at once of such dreadfull things.

Not to respect persons in judgement hath divers things in it: It is to judge without [...]: [...]t is to judge without care how the judged takes it: it is to judge without respect of their strength, or disgrace: it is to take no re­ward, [...] accept the persons of great men for their greatnesse, or riches sake: it is to be led with no colours, or vain pretences: it is to judge accor­ding to truth, and not according to opinion, or the common voice: and t [...]us much and much more is imported in this justice of the Lord at that day.

The Use is,Vse.

1. For humiliation and terror to wicked men: This should wonderfully pierce them [...]o hear how they must speed at that day: their judgement shall [Page 128] not be to amend them, but to confound them: the same God that hath dealt with other men in justice, will judge them also: and this may increase the terror, that there will be no taking of rewards, nor can riches availe in the day of wrath, Iob 36.18, 19. unlesse it be to increase their judgement, Iam. 5.1, 3.

2. For instruction: it may teach divers things.

1. To chase out all evill conceits, and secret boilings of the heart against God, Iob. 34.19.

2. To humble our selves now in the dayes of our flesh, and make our peace with God before this day come, Deut. 10.17. Iob 34.19, 32, 33.

3. To imitate this praise in God, not to know men after the flesh, or to judge of things according to outward appearance, or the opinion of the world, especially not to give titles to men, Iob 32.21. and especially Judges, and such as rule others should looke to this, 2 Chron. 19.7. Col. 3.25.

4. To long to see that day: every body delights to be at the Assises; and we see how men are pleased, and that wonderfully, when Princes doe justice upon great persons; we gladly hearken after it, and continually talke of it: how then should we long to see this last and greatest judgement, the like to which never was in the world scarce any glimpse of it?

3. It may serve for singular consolation to all the godly, especially it may incourage the poore, and all inferiors to doe their duties, since here they shall be assured of acceptation, and the oppressed shall here be righted, Act. 10.34. Col. 3.11. Eph. 6.9. Rom. 2.11.

Of the last jud [...]ement, and the certainty of it. Iudgeth.] The manner of propounding the time is to be obserued. There is a threefold judgement. 1. The first judgement was that executed upon Angels, and men fallen in the beginning of the world. 2. There is also a mid­dle judgement, even that by which God in this life judgeth the righteous, and the wicked every day. 3. Now there is also the last judgement to be perfor­med in the end of the world, and that is here meant; yet the Apostle well expresseth it in the present tense, to note,

1. The speedinesse of it, he will come to judgement wonderfull quickly either by particular or generall judgement, Phil. 4. Iam. 5.

2. The suddennesse of the judgement, he many times comes on a wonder­full sudden, Iob 36.33. and at the last he will come as a theefe in the [...]ight, 1 Thes. 5.2.

3. But principally it noteth the certainty of it: it is as sure, as if it were now a doing: certainty I say, in freedome both from inconstancy and impe­diments.

There are many things may assure us of the certainty of the last judgment.

1. The constant doctrine of it before the Law, Iud. 15. under the [...]aw by David, Psal. 50. Solomon, Eccles. 11.9. Dan. 7. Mal. 4. and many more: after the Law by Christ, Mat. 24. Paul, 2 Thes. 1. Peter, 2 Pet. 3. Iohn Rev. 2 [...].

2. The types of it, which are so many pledges, doe certainly though fearfully foretell it: such as were those dreadfull executions done upon wic­ked men in all ages; as the drowning of the world: the burning of the Ci­ties, Sodome. &c. the opening of the earth to swallow Corah, Dathan, and Abiram: the destruction of Ierusalem, &c. yea he spared not the very An­gels, Iud. 6.2 Pet. 2.4. These stupendious works are monuments of a strange judgement to come.

3. The exact fulfilling of the signs, so many of them as belong to times past, and present, which were given as fore-runners of that judgement: such as were [...] Christs, warres, the apostacie of the Church, the detection and falling of Antichrist, &c.

[Page 129]4. From the need of it: for in this world the godly are oppressed and not righted, and the wicked flourish and are not punished many times: therefore of necessity there must be a time wherein all these things must be set in order.

1. Let every man repent, Act. 17.30. Here is no trifling:Vse. it will certain­ly be, and therefore repent, or perish.

2. Judge nothing before the time: let us not judge one another, but leave all judgement to God, 1 Cor. 4.4.

3. Let us not be impatient, or fret at the prosperity of the wicked, or be discouraged at the afflictions of the righteous: for there shall come a time wherein the godly shall have full reward and honor, and wicked men ever­lasting shame and paine.

Every man.]

The whole world must come to judgement, good and bad: wee must all appeare before the Tribunall seat of Iesus Christ, Doct. 2 Cor. 5.10. not onely all the godly, but all the wicked of all sorts, which will appeare by a distribution.

• 1. The Pagans shall come to judgement, such as have sinned without the law, Rom 2.
  What s [...]rts of wicked men shall s [...]eed [...]ll at the last d [...]y.
• 2. The Iewes that crucified Christ, or still doe deny him to be come in the flesh, Rom 2.
• 3. Papists, 2 Thes. 2.
• 4. Atheists, that mock at his comming, 2 Pet. 3.3.

In the true Church.

• 1. Grosse offenders, Mal. 3.7. Rev. 21. & 22.
• 2. Civill honest men, Mat. 5.19.
• 3. Rich and mighty men of the world: God will not accept the person of Princes, Iob 34.19. Iam. 5.1, 3.
• 4. Hypocrites, Mat. 23. Psal. 5 [...].16.
• 5. The unmercifull, Mat. 25. Iam. 2.13.
• 6. Apostates, Heb. 10.27. 2 Pet. 2.
• 7. All that trouble the godly, 2 Thes. 1. Gal. 5.1 [...].
• 8. Inordinate censurers, Rom. 2.1, 2.3. Iam. 3.1.
• 9. All unruly persons that will not be ordered according to Gods ordi­nances, Mat. 25. goates.
• 10. All that use scant measures, wicked balances, and false weights, Mat. [...].10, 11.

Yea, as I said before, all the godly must be judged: we must all appeare.

It is said, the godly shall not be judged,Ob [...]ect. Solut. Vse. Iob. 3.18. & 6.54.

They shall not be judged with the judgement of condemnation.

The Use. Therefore every man should stir up his heart to a carefull exa­mination of himselfe, and make his account, and provide for his answer at that day: and the rather should wee attend hereunto, because the most men are after an unspeakable manner forgetfull of their latter end, and suffer themselves to be drowned in the cares of life, as if there were no time of cha [...]ging or reckoning.

The fourth and last point is the cause of the judgement, imported in these words, according to their works.

According to their works.]

It shall be t [...] every man at that day according to his works:Doct. if his works be evill, he shall be damned: if his works be good, he shall be saved, 2 Cor. 5.1 [...]. Rom. 2. For the better understanding of this doctrine divers questi­ons and objections are to be resolved.

It seemes then faith shall not be inquired after?1 Quest. Answ.

It shall, yea and that chiefly, as appeares in the 7. verse of this Chapter, [Page 130] and in many other Scriptures, which avouch, we are saved by faith: yea and works are mentioned to this end, because by them Christ shall evidently prove to the world the faith of his Elect: hee will th [...]n shew their faith by their works: yea faith is comprehended under the word works, as being indeed the noblest of all works, and that which most shineth in the life of a Christian: it is the chiefe obedience required in the Gospell, and the just live by their faith.

2 Ob [...]ect.But how can works be looked upon in the Elect, seeing they are not ac­knowledged as having merit in them? Can they be saved by their works?

Sol.Works shall be inquired after in the godly, not as meritorious causes of their salvation: for the merit of heaven is onely in Christs works, which onely are perfect. But works shall be examined and judged.

1. As the witnesses in that Assise, that give in evidence concerning their calling and faith.

2. As the conditions of Gods promises, concerning reward in heaven, not for their merit, but of Gods free grace, that will so crowne them.

Observe, that the Scripture no where saith, for their works, but according to their works.

3 Quest.But how can the works of men be numbred, they are so infinite?

[...]The books shall then be opened: viz. first the booke of Gods remembrance: in which are fast graven the deeds of all men, Rev. 20. Mal. 3.16. Secondly, the consciences of all men shall be extended to an exact view of all the works of their life past.

4 Quest.By what law shall mens works be examined, seeing the Pagans have not the Scriptures to guide them, and the faithfull have not fulfilled the morall law in their owne persons?

Answ.The infidels shall be judged by the law of nature, Rom. 2. the wicked in the Church by the morall law, and the godly by the Go [...]p [...]ll.

5 Quest.Shall not wicked men be judged for their originall sin, but onely for their evill works?

Answ.By works may be meant, 1. both the worke of our fall in Adam, as well as [...] worke. 2. This phrase, according to workes, doth include all workes, and yet not exclude the respect of other things besides workes, a [...] faith in the godly, and originall sinne in the wicked. 3. Workes are but the [...]ruits of corruption of nature, and so syn [...]dochically it is comprehended under them.

6 Quest.But shall no man be then judged for other mens workes, as well as for their owne? may not children be iudged for their fathers sinnes, or one man iudged for the evill done by another, as the Pharises for the blood of Abel and Zachar [...]as?

Answ.God as an absolute Monarch, and iust governor may with temporall pu­nishments chastise the posterity of wicked Parents, and to warn the world [...]; but hee cannot iudge them to eternall damnation further then they be guilty of their fathers sinnes, either by consent, assistance, or [...] the Pharises be sent to hell for Abels bloud, onely to farre as they were not warned by that example to avoid bloud. To con­ [...], no man shall suffer for anothers workes, further then he is some way [...] of it.

7 Quest.But how can infants be iudged according to their works?

An [...]sw.We understand not clearly how the proceedings shall be with infants: it is evident, that corruption of nature can make even infants children of [...]. Psal. 51. and the covenant of God with the faithfull doth [...] even their seed also. Besides, the Spirit of God doth supply externall works, by internall sanctification in the elect infants.

[Page 131]But how shall poore men doe that are not able to doe good works?8 Quest.

It is an error to think that there are no good works but giving of almes:Answ. For the obedience to Gods law in any commandement is a good worke; works of piety to God are good works, and so are the works of a particu­lar calling. It is a good worke to provide for a mans family; and so to deale iustly with men is a good worke. Besides, there are many works of mercy, which the poorest Christian may doe, hee may pray for others, or reprove, or comfort, or instruct, &c.

The Uses may be collected out of the severall Scriptures, where this do­ctrine is taught, as,Vses.

1. In Iob 7.2. We should long for that day, seeing it is the day of paying wages.

2. Iob 34.11, 14, 15, 19, 20, to 25. It should terrifie the mightiest sinners, seeing God will not spare, but without respect of persons iudge every mans works: and if a temporall iudgment so affright all sorts, as is reported Ezech. 7.27. how much more should this last iudgement?

3. Psal. 62. ult. We should daily think of this day of reckoning, and not suffer any doubt against it: For it will certainly be so.

4. Prov. 24.12. Two things are inferred: 1. That wee should not faint in the day of adversity. 2. That without trifling we should doe good, and shew mercy when we have occasion.

5. The Prophet Ieremy useth this doctrine as a meanes to stirre up their hearts to a more awefull feare, and admiration, and adoration of that God, whose eyes behold the waies of all men, and whose iustice will reward ac­cording to their works.

6. Our Saviour Christ useth it to excite the care of saving our soules, and to work in us a contempt of life and this world, and to deny our selves, and take up our crosse and follow him, Mat. 16.27.

7. The Apostle Paul, Rom. 2.7. useth this doctrine,

• 1. To fright and terrifie three sorts of men, viz.
• 1. Hypocrites, ver. 1, 2, 3.
• 2. Impenitent hard-hearted sinners, ver. 4, 5.
• 3. Contentious and froward adversaries of well-doing, ver. 8.
• 2. To incourage the godly in all well-doing, ver. 9, 10.

8. In the 2 Cor. 5.10. it serveth to inforce,

• 1. Walking by faith, ver. 7.
• 2. Care to be accepted of God, ver. 9.
• 3. Desire to be absent from the flesh, and present with the Lord, ver. 8.
• 4. Diligence in Ministers with all power to perswade with their hea­rers, ver. 11.

9. In the Eph. 6.8, 9. it is used,

• 1. To comfort servants.
• 2. To warne masters, ver. 9. So it is also Col. 3.24, 26.

10. In Rev. 22.11, 12. it is used to upbraid the pertinacie of wicked men in sin, and to incourage the godly in all perseverance in well-doing.

11. Lastly, you see, how the Apostle make a use of it: viz. that we should passe the time of our sojourning here in feare. And thus of the doctrine of the second reason.

Pa [...]e the time of your sojourning here in feare.

These word containe the inference, or use of the former doctrine: viz. it should imprint in us such a sense of our mortality, as should stir up in us a daily care, and feare in the spending of our time we are to live in the world. These words a [...]firme f [...]ure things.

• 1. That we are but sojourners.
• [Page 132]2. That we have but a time to sojourne.
• 3. That this time passeth.
• 4. That therefore we ought to spend the time in feare.

Sojourners.] This word may be taken either literally, or mystically: if it be taken literally, it must be referred to the provinciall Jews: so it may im­port two things.

1. That Gods children in this life may be so driven from their native abodes, that they may be compelled to live in strange places.

2. That though the Lord suffer the Jewish Nation to be under a so [...]e dis­persion for the time; yet the time will come when they shall be gathered home together in great glory, though now they are but sojourners.

But it is rather to be taken mystically, and so it is to be referred to all the Elect, who in respect of their absence from their heavenly Canaan, are but soiourners at best in this world, Heb. 11. Psal. 39.

There may be some difference put betweene a home-dweller, a stranger, and a soiourner. The dweller is perpetually resident, and is at home. The stranger staies but for a short time, and is from home. Now the soiourner differs from them both; for he hath some setled abode, but it is not at home as the dwellers is: nor is it for so short a time as the strangers is.

Now if in this strict sense we should stand upon the words, then in this world dwellers are no men, strangers are wicked men, and soiourners are godly men. But it is evident, that this word sojourner is taken promiscuously for any abode, that is from home: for Luke 24.18. it is taken for a stran­ger in the strictest sense; and Act. 7.19. it is taken for a sojourner in the strictest sense.

We are sojour­ners as the Isra­elites were in [...]. Many [...] from thence.But usually it is a word that notes the condition of the godly, absent from their heavenly happinesse; and imports an allusion to the childrenof Israel, living in Aegypt, absent from Canaan: and so our Aegypt is the world, our Canaan is heaven, our soiourning is our entertainment in this world.

The world is like Aegypt, and our entertainment like the children of Israel in Aegypt: For 1. Pharaoh the Devill doth with all cruelties op­presse the g [...]dly. 2. As Aegypt was full of enchaunters, so is the world. 3. As Aegypt abounded with superstitions, so doth the world with ign [...] ­rance, and all sorts of vaine observations: [...]ut the similitude will more ap­peare in the use.

Vse.The consideration of this, that the godly are in this world, as Israel so­iourning in Aegypt, may afford both matter of Instruction and matter of Consolation.

For Instruction it should teach us divers duties.

1. Not to seeke unto our selves great things in this world, Ier. 46.

2. To study to be quiet, and meddle with the world no more then wee must needs.

3. To please our selves or rest in no prosperity, but to expect alterati [...], never trusting the favour of the Aegyptians, the men or this world. For th [...]y, will change.

4. To have recourse to the promises of a better life, and live by faith, and wait for the time of our changing.

5. Live separate from the conversation of worldly men, as Israel did in Goshen.

6. Endure much with patience, and commit all to God.

Secondly, this similitude imports divers consolations.

1. Christ our Ioseph, whom our fathers sold into Aegypt, hath provided for us before we came into the world.

2. God hath promised to go down with us, and to soiourn with us there, Gen, 45.4.

[Page 133]3. Ever the more we are oppressed, the more we may grow; the godly lose nothing by their troubles, Exod. 1.8.

4. God is I am still, ever the same, howsoever the world use us, Exo. 3.14.

5. God can give us favour in the sight of the Aegyptians, when and as often as he will, Exod. 3.22.

6. God hath promised, covenanted, yea sworne that he will bring us home, and take us to himself, & be our God; he will surely bring us up againe.

7. God hath given us Moses and Aaron, even his two witnesses daily to comfort us with the glad tidings of his Gospell, even the good newes of our departure hence.

8. The very time is appointed, and at the very self-same time without faile we shall depart out of Aegypt, Exod. 12.

9. God can and doth work many wonders for the proofe of the love of his people, and his power to subdue the mightiest adversaries.

10. Our part we have in this world is the best part of the world; wee dwell in Goshen in comparison of the servile estate of the rest of the Aegyp­tians: we are free from many a misery lights upon them. And if Goshen bee so good, what is Paradise? If there be some comfort sometimes on earth, oh how doth milke and hony flow in heaven?

11. In all our distresses our cries are heard to heaven, and God pities us with wonderfull compassion. Exod. 2.23. & 3.7.

Onely this is our misery in this world, that many times if the very godly enjoy not the ministry of Moses and Aaron, they grow very secure, and are much infected with the manners of the world: And againe, if they have them, and they tell the world Gods message, if any trouble follow, they are too often ready to murmure, as if they had much hurt by the ministry of Gods servants.

Thus of the first point, namely that we are sojourners: The second fol­lowes. namely that there is a time of our sojourning here.

Time] Duration, or the continuance of a thing is either infinite, or finite. The one is the continuance of God: the other of the creatures.Iob 10.5. [...]he mea­sure of the one is eternity absolutely considered: the measure of the other is time.

Time may be considered in the meanes of it: either the meanes of effect­ing, or appointing,Gen. 1.14. which is the decree of God with all the meanes of exe­cution of it: or else the meanes of declaring or numbring, which is the course of the Sun, and Moone: Psal. 31. our continuance on earth is not disposed by the course of the heavens, but by the decree and providence of God.Gal. 4.2.

By time here is meant that space of continuance on earth,Acts 17.26. which God in his counsell hath set us, and is numbred by the motion of the Sun or Moone. Iob 24.1. This time we may number as it is past, but know it not as it is to come,A [...]s 1.7. it being ordinarily hidden from the sonnes of men.

Neither may we reckon of the time of man upon earth, as we doe of the continuance of heaven and earth:Iob 14.1. for the time of man is wonderfull short in comparison of many other creatures.1 Cor. 7.29.

This time also once set is unchangeable, we cannot passe it, Iob 14.5.

The maine doctrine is,Doct. that God hath unchangeably set us a time for our continuance here, knowne unto him, though unknowne unto us.

The Uses may be divers.

1. It may comfort us against the inconveniences of our sojourning;Vse. our time is set, we shall not alwayes be from home, we shall short [...]y be gathe­red to our fathers, and the afflictions of this present condition are not wor­thy the joy and glory we shall enjoy for ever, Rom. 8.18.

2. This should the rather make us willing to have little to doe with this [Page 134] world, but use it as if we used it not, 1 Cor. 7.29.

3. This should order us to a care of our preparation for death, and lessen in us the feare of dangers and adversaries, and make us resolve never to use ill meanes to save, or prolong, or shorten our lives; say with David, My times are in Gods hands, Psal. 31. and with Christ, I will worke to day, and to morrow, and the third day I shall, &c.

The third thing is, that this time passeth; it runneth out; it is continual­ly going away: and therefore the use should be,

1. To doe good while we have time. Gal. 6.10.

2. To redeeme the time past ill spent by providing, by forecast for the more fruitfull employment of the time to come: The more of this time past that hath been spent on sin, or the world, the more resolute we should be to be conscionable in the strict use of the time that yet we are to remaine in the flesh, 1 Pet. 4.2, 3. Col. 4.5.

3. Especially we should be carefull, that we discerne and use the oppor­tunities of grace, the accepted times, the dayes of our salvation, they may passe, and never returne againe, 2 Cor. 6.1. Mat. 16.3.

4. Since the godly are sojourners here but for a time, and this time pas­seth too; let us entertaine them as the Princes of God, and make all possi­ble use of their fellowship in the best things: for they will be gone, they will not abide with us long.

In feare] This word expresseth how we should spend the time of our sojourning, viz. with all carefulnesse, and due respect. But that wee may reach the meaning of this feare, we must know that there is a worldly feare, a servile feare, and a godly feare. There is also a vaine feare, as in the melan­choly, of thing [...] that are not.

1 The worldly feare is about things of the world, as reproaches, losses, dan­gers, adversaries, &c. this is a wicked feare, and the godly are commanded not to feare the feare of the wicked. Esay 8.

2 A servile feare is chiefly in spirituall things, called the spirit of bondage: such was the immoderate feare of the law, or justice of God; such is also that feare of tra [...]sgression, where G [...]d hath given no law.

3 The god [...]y feare i [...] [...]ither restrained unto our respects of God only, and so it is a part of his inward worship: or el [...]e it is that feare, which is required all parts of holy life, and so it i [...] taken here.

It may not be denied but that this feare may be referred in part to wicked men: the Apostle warning them to be af [...]aid, lest this day come upon them before they have repen [...]ed of their sinne [...], and so they fall into Gods eternall wrath. Wick [...]d men have go [...]d cause to [...]eare: for the threatnings of God are against them: the wrath of God hangs over their heads; sinne lyeth at the doore; their owne conscie [...]ce will witnesse against them; the devill is ready to dev [...]ure them; death may fall [...] upon them, and then they must beare the open and eternall shame and confusion of all th [...]ir workes: but I will restra [...]e the di [...]course to the godly feare.

Of a conversa­t [...]n with [...].The f [...]are then here required, is that reverence, humility, lowlinesse, ten­dernesse, modesty, and carefulnesse, that sh [...]uld in all our wayes. Thus we should feare the presence of God, Psal. 16. the name of God, Deut. 28▪ 58. the Ministers of God, 2 Cor. 7 5. the displeasure of God, Psal. 90.11. Thus we should shew feare, when wee spea [...]e of the mysteries of godli­nesse, 1 Pet. 3.16. thu [...] we should be affraid to offend the godly, 1 Cor. 10. or be infected by the wicked; or that others should ruine themselves, when we might help them, Iud. 23. we should feare to provoke wicked men: we should feare lest we neglect the precious promises off [...]ed unto us, Heb. 4.1. we should be jealous of others, fearing lest they should fall f [...]ō the simplicity [Page 135] in Christ Jesus, 2 Cor. 11.3. wee should feare the corruption of our owne nature, and make conscience of the least evill, 2 Cor. 7.11. wee should live in feare, lest the day of Christ should come upon us before we be prepared; we should also shew this feare in all our service of God, Psal. 2.11. In these and many other waies we should shew our feare in our conversation. The wives also should fear their husbands, Eph. 5.33. and servants their masters, 1 Pet. 2.18.

To have our conversation in feare excludes carnall mirth, and jollity, and carelesnesse in our waies, and unreverentnesse in our carriage towards God or amongst men.

This feare was eminent in Paul, 1 Cor. 2.3. and this is required, 2 Cor. 7.1.