THey would be healed, that required power; they crave mercy whereby Christ might be moved to use his power for their help.

Doct. Mercy is the fountain of all the help of mans misery, of temporal or spiritual good; common or special mercy, is that which moves God.

His goodness wherewith the Earth is filled, is called his mercy, Psa. 119.64. And that which all his Creatures partake of, Psal. 145. his tender mercies, that his own people are not consumed, Lam. 3.22. recover out of sickness, or have their sorrows [Page 8]moderated, it is of his mercy, Phil. 2.27. that they have the blessing of marriage in children, of their labors in stock, Gen. 32.10. & 33.5.

Spiritual blessings are of his mercy, as election to salvation, and the means of it.

It was his mercy to Jacob, that he loved him and not Esau, who will shew mercy on whom be will; Rom. 9.28, 23. the elect are therefore called Vessels of mercy.

That which moved him to send his Son, that the world might live by him, was his tender mercy, Forgiveness of sins, Luk. 1.78. Acceptation in Christ, 1 Tim. 1.16. Quickning, or regeneration, Eph. 2.4, 5. 1 Pet. 1.4.

The whole work of our salvation is of his mercy, Tit. 9.3, 5. Eternal life is not of works, which we work, but of the mercy that God sheweth, 2 Tim. 1.18.

Take the best of the sons of men, he needs mercy at the day of judgement; Wo to the holiest life judged, without mercy, Psal. 130.3, 4.

Ʋse 1 This may move in all the help we finde from God, in any of our miseries; in all the good we receive, temporal or spiritual, to give God the glory of his [Page 9]mercy, which moved him, and nothing either had or hoped for from us.

He doth good to them that love him, Exod. 20.6. To them that fear him, Psal. 103.13. To them that seek him, and fall down at his feet, Matth. 18.27. That shew mercy to their Brethren, Matth. 5. But it is not of the merit of their love, fear, humility, mercy; for all these are so defective and stain'd with sinful pollu­tion, that without mercy they cannot have acceptance with him: But it is his mercy that pardons all their sins, that love him, and keep his Commandments, and rewards them here and hereafter, with admiration they glorifie his mercy, Mic. 7.18.

Ʋse 2 It may encourage us, notwithstanding the sense of much wretchedness, and unworthiness, to seek the Lord for our help trusting in his mercy. He is the Fa­ther of mercies, mercy is his unsepara­ble property, Exod. 34.7. He delighteth in shewing mercy, that men will give place to it, Jer. 9.24. Mic. 7.18. He waits that he may be gracious, and will be ex­alted, that he may have mercy on his people, Isa. 30.18. He cannot forget to be merciful, Isa. 49.15. With the know­ledge [Page 10]whereof David upholds his soul in a temptation of despair, Psal. 77.7, 8. It cannot be corrupted by the contrary, his wrath, Psal. 77.9. In wrath he remembers mercy, Hab. 3.2.

It cannot be worn out by time, it is everlasting, endures for ever, Isa. 54.7, 8. It is not wearied with multitude, Exod. 34.7. Luk. 1.50. Exod. 20.6.

It cannot be too scant for all their mi­series and fins that seek it. God is rich in mercy unto all that call upon him, Rom. 10. With him is plenteous redempti­on, Psal. 130.7. Abounding above sin, Rom. 5.20. And his pleasure is in them that hope in his mercy, Psal. 147.11.

Object. His saving mercy is limited by his will to a certain number of persons, whom as by name he hath chosen to be Vessels of his mercy; how can I tell, that I am one of them to whom mercy belongs in Gods purpose?

Sol. Leave secret things to God, and walk by things revealed, Deut. 29.29. Your shutting out from Gods mercy is no where revealed, why then will you carry such an evil suspition of God, as that he hath not willed mercy to you?

He hath revealed his Son and his pro­mise [Page 11]of mercy in him to you, and gi­ven you commandment to believe it; It is said to your face, Believe thou in the Lord Jesus, and thou shalt be saved.

In both the Sacraments, not onely Christ, with his benefits of the mercy of God is offered to you, but the Applica­tion of him represented in the signs; and believe God dealeth seriously with you.

You are forbidden such prejudice, and putting flumbling blocks before your Faith, Isa. 56.2, 3, 6.

To them that believe, to them that re­pent, and would finde grace and favor with God, God hath opened a Fountain for sins, even for sins of separation, Zach. 13.1.

THe exercise of long suffering is in forbearing and forgiving our Bre­thren.

Doct. It is our duty to hold, and not to lose our meekness and calmness of soul, for continuance of afflictions or injuries.

God commands long-suffering, a continued calmness of minde in mode­ration of anger, slow to wrath, Jam. 1.

Our affections should be all at Gods command, to move or rest at his will.

Our anger must be set on work, as the executioner is by the Magistrate, as the servant by the Master, by appoint­ment with the known will of God, at that to come and go.

Anger may be of good use, as fire, but when it is in our power, to call it up and suppress it, that we use no more of it, then is needful. Fire in the top of the Chimney, is dangerously out of place: Use anger like quick-silver, well temper­ed with love, or else it will eat in dan­gerously.

We have Gods example in the repro­bate, to whom he is kinde, bountiful, Rom. 2.4. Rom. 9. and long in patience, suffering their manners; also in the elect, unto whom his long-suffering is salvation, 2 Pet. 3.15. in wait­ing to have compassion upon them, Isa. 30.18.

It is a great part of our comfort to be as he is in this world, evidence of our adoption and filiation; that we have the godly nature, Luk. 6.35. and express his vertues.

This is one of the fruits of the Spirit, by which we know whether he dwell in us, and whether the Law have left his cursing force in us, or no, Gal. 5.22, 23. by which Gods servants approve them­selves, 2 Cor. 6.6.

It is a great glory to a man, First, of discretion and wisdom, Prov. 14.29. & 19.11. Whereas an hasty spirit deals [Page 14]foolishly, yea, exalts folly, Prov. 14.17, 29. Lifts it up, that all may see it. Se­condly, It is his glory in power, above a mighty man that wins a City, Prov. 16.32. for he conquers and leads in triumph, not onely flesh and blood, but devils full of malice, Eph. 6.

Let patience have her perfect work, Jam. 1.4. where ye lack this wisdom and power, pray; consider how long you have been suffered and waited for, do you so also to others, especially in seek­ing their conversion, 2 Tim. 2.25. And amendment of some manners in the weak Christian, forbearing one another.

This belongs to the Elect and sancti­fied, the beloved of God; to exercise their love to their brethren, in bearing with the weak in faith or practise, 1 Thes. 5.4. and that long, and forbear­ing and supporting them, Ephesians 4.2.

We must bear one anothers burthen, Gal. 6.2. Such manners and infirmities as are either of natural constitution, and dis­position, or over-sight of ignorance, or prevailing of corruption, which in some degree is mortified, that are grievous and troublesome to bear as burdens; we [Page 15]must pass over divers offences, and not take notice of every act of infirmity: Some if we take notice of them for ad­monition and amendment, yet we must so bear, as we alienate not our mindes, nor cast them out of our friendship for them, seeing the root of the matter may be in them, not persecute them with our suspition and censure rigorously, Job 19.19, 22, 28. nor suffer our first exactions of them to be so strict and merciless, as to bear nothing, but give them time to profit, Phil. 3.15.16. and wait for them.

Consider the difference of age in Christians, some are as Babes in Christ, some yong men, some old men: Babes have the true nature of men, and may have strength meet for Babes, though weak, compared with Men; so Babes in Christ have the true parts of Nature, of Christianity, though not strength of spiritual faculty, whereby corruption more shews it self, 1 Cor. 3. 2. Among the strong, all are not alike, some are in health, and hold their strength; some are sick, and the disease troubles their constitution. God tenders the weak, and spares them, Mal. 3. as a man spares his [Page 16]son that serves him; bears the Lambs in his bosome;Isa. 40.11.and gently leads them that are with young; takes care of the sick, Ezek. 34.4, 16.

And so do his servants tender the weak, 2 Cor. 11.29. The spirit is willing, but the flesh is weak, but of weak be­ginnings will Christ bring forth his Kingdom victoriously, Matth. 12. and encrease their power, Isa. 40.31.

Rigor is a dangerous mastership, Jam. 3. and is of pride, and ignorance of a mans self, Gal. 6.3. All need Gods for­bearing, and may need the forbear­ing of the Brethren, they may be tempted.

It is much for Unity and Peace to forbear, Eph. 4.23. in Church, Common­wealth, Family.

Forgiving one another. This is also in long-suffering required of the beloved of God, to forgive one another, where they have manifest cause to complain.

This is of necessity, to hold assurance of Gods forgiving us, Matth. 18.35. Luke 6.37. it is commanded, Eph. 4.32. Because we are forgiven, it is nothing to give, unless we forgive. Oughtest thou not to have had compassion of thy fellow-servant, [Page 17]as I had compassion on thee. Christ forgiving us, must be our pattern as well as our motive.

As Gods rule is, Levit. 19.18. to for­give in three degrees,

First, The revenge, not recompencing evil for evil, 1 Thes. 5. it belongs to God. Say not, I will do to him as he hath done to me. Proverb.

Secondly, The grudge upon the re­membrance of the wrong, God forgives the punishment, and remembers the sins no more, urgeth them not with the mention of them, Ezek. 33.16. nor hin­ders himself from doing them good, or praising the good he seeth in them for former injuries, Isa. 54.9.

Thirdly, So to forgive, as to love him, Matth. 5. that hath done the wrong as my self, for an enemy is my Neighbor, and within that Royal Law, be he poor or rich. God so forgives us, as he loveth us with the same love, wherewith he loveth his own Son, in whom his soul delighteth, Joh. 17.

Fourthly, Matth. 18.32. 1 Pet. 4. God forgiveth fully all sins that we commit; for love covers all tres­passes, though the offences have been often committed, not once, but a thou­sand [Page 18]times, though often in one day. So we till seventy times seven times, Matth. 18.21. Seven times in a day, Luke 17.4. Where we see Repentance and the of­fender grieved and bruised, we are to comfort him, as forgiven of God, the sin as well as of us the scandal or tres­pass, 2 Cor. 2.7. And we must confirm our love to him. As Christ forgave you. This being put as a motive and pattern, our forgiveness received of Christ.

Doct. It appears, and is presupposed as granted, That Christians do know that their sins are forgiven them.

In this stands the cheif part of their comfort, The knowledge of salvation by the remission of their sins, Luk. 1.77.

John before his precepts of love and good works, and evidence of salvation by them, sets down this as their cheif foundation of comfort, their sins are forgiven for Christs sake, 1 John 2.12. though the conscience of inherent righ­teousness is a good prop to hope; yet it is so little, and corruption so much, and sensible to them that have light and life, that when they see God in Maje­sty, and contemplate his holiness and spiritualness of his Law, they cry out [Page 19]of their own misery and death, Rom. 7.24. and forget sometimes they are se­parate from them that perish, Isai. 6.5. till the knowledge of forgiveness be confirmed in them, v. 7, 8.

In this David reckons a mans blessed­ness, that the burthen of his sins is lift­ed off from his Conscience, and the quarrel taken up between God and him, Psal. 32.1.

Quest. Quest. How may a man that yet is doubt­ful, be perswaded, that his sins be forgiven him?

Answ. Answa. By the beginning of the work of the Spirit of Adoption, Rom. 8.15. Luke 4.8. inspiring the motion of Faith, and working a mans soul, bruised for his sins, to seek Gods face and favor in Christ, by the Com­mandment of believing, with love to obey it.

The smoaking flax, Bruised by weight, and stri­ving for liberty. and the bruised reed shall not be quenched. Grace saving is al­ready poured into the soul, which shall after appear in more strength, Isai. 54.6.

Affliction of spirit in Conscience of injury to God, as a wife that hath been false, and would return to her husbands favor: Thus promises are made to them [Page 20]that be troubled in spirit, that afflict them­selves for Gods offence, and God is said to delight in such as cheif sacrifice, Psal. 51. and will dwell with them. It argueth a minde reconciled to God, which cannot be but by grace, when his favor is so sought, Rom. 8.5, 7. his friendship so desired, that nothing will satisfie a man till he finde it.

God easeth not men of all their grief at once, Luke 7.47, 48, 50. She was perswaded that he was her onely refuge, but remained afflicted, and Im­gring for relief and found comfort. but holds them lingring after him, onely his stirring up their desire to him, and moving their love in such pas­sion for him, argueth he is reconciled, and hath forgiven the injury, Cant. 5.4, 5, 6.

As it is in the recovering of peace, so in the first working, for most part, by our affection to God setled, know we his affection to us.

He gives a little light, that gives them hope; and in their prayers, and use of the means, sometimes chears them a lit­tle, but settles them not yet, but makes them love and hope.

The will of believing, with strife a­gainst corruption (of love to God) is Gods work of his favor, as well as the power of Faith, Isa. 1.19. Phil. 2.13. [Page 21] Rom. 7.18, 22. Mark 9.24. Psal. 42.5. and argues his with such.

Other men strive not for faith, Remissi­on in or­der of na­ture, is be­fore our repent­ance, but joyned with it in time, that repentance argues God re­conciled. Levit. 20, 41. but they that have the grace begun. Grace is first infused without our seeking, and by it we aspire to grace, and give no quiet settling to corruption.

Inward shame of that which hath been done against God (though not a­mongst men shameful) (or if such, not known) voluntary remembring of sins, with shutting up a mans mouth, that he cannot complain of God for judge­ment, though it were of Hell (with hope, yet that it shall not be so) Ezek. 16.63. Rom. 6.21. Joh 42.6. Ezek. 20.43. In a time of Gods gracious dealing with them, not onely when he urgeth them to accuse themselves by judgements, Ezek. 36.31. intreating the Lord, and enquiring of him for his mercies, v. 37. It is the note of Gods people, They seek the Lord, Psa. 24. confessing their sins, 1 Joh. 1.9.

Healing of our nature, Gods Spirit given to a man to dwell in him, is his testimony of his accepting of the man, Acts 15.7, 8. His seal. Ephes. 1.13. His earnest, 2 Cor. 5. That if a man know [Page 22]Gods grace hath changed him to be that which he was not, and he is not that which he was; he hath sin in him, and appearing yet in his life; now ap­pears the study of piety, that he aspires still to the grace of God, and would unfainedly have it govern him, poor, in sense of his nothingness in himself, purging the remnants of sin, Rom. 8.13. 2 Tim. 2.21. 1 Joh. 3.3. Striving against sin, Prov. 28.4. Heb. 12.4. 1 Cor. 9.27. Fearing sin, Prov. 28.14. Eccles. 8.12. 2 Cor. 7.11. He hath it under Gods testimony and seal, that he is forgiven, and God reconciled to him.

God freeth some, and strengthens others that he brings into the battle a­bout Faith. Both serve the Lord, some in sweetness, some in sharpness, some with glorying over adversaries, some weeping in the strife, yet laboring to dissolve the temptation, some serve without fear, some delivered from the cause of the fear, yet feel it trouble them, and yet obey, love, hope, pray, hang on the Ordinances, to suck and be satisfied, Isai. 66.

So their fear is not as the fear of the wicked in fulness, Isa. 8.12, 13. without study of cast­ing [Page 23]it out, as a sin against God, and the fruit of unbelief, with hatred of God, without seeking God, or care of sancti­fying him in heart.

Vers. 11 They are otherwise taught of God, and that with inclining of their wills with love to obey him.

A tender, merciful, conscionable for­giveness of other men that offend us, and trespass against us, is a sign that God hath forgiven us; for it is of that grace we have received from God re­conciled to us: It is therefore a prop of our Faith in praying for forgiveness, For even we forgive them that trespass against us, Luke 11.4. Hath promise, as being an effect or fruit of the merit of Christ in us, Luke 6.37. It is reckoned a note of singular righteousness above civil, to love enemies, Matth. 5.to pray for them in their di­stress, Psal. 35.13, 14. to relieve them, Rom. 12. and especially to be so desirous of their salvation, that a man could finde in his heart to die for them, that their souls might be saved.

Heathens may remit some injuries, but not hating the sin, not grieving for the sinner, not of love of the Com­mandment, [Page 24]not to all that offend, not with unwearied continuance in the duty; because not of habitual love to God, and men, but occasionally at friends requests for by-ends.

THe Apostle urgeth his Exhortation to lowliness, and minding the good of other men, mentioned Vers. 3, 4.

1. By the example of Christ Jesus, Ver. 5, 6. 2. By the good which doth follow of it, as it appears in the exalta­tion of Christ.

In the example of Christ, he pro­pounds to be considered, both his natu­ral excellency, v. 6. and his voluntary humility or infirmity, taken upon him for our sake, v. 8.

He humbleth himself] Christ humbled himself, in his birth, in his life, in his death. In his birth to be born of a poor [Page 26]mother, who confesseth her contemp­tible state, and low degree, Luke 1.48, 52. espoused to a poor Carpenter, to be born in a stable amongst beasts; in his life, in that till thirty years of age, he led an obscure and private life, as is gathered, working with his supposed Father in his Trade; for which, they which knew his education, objected it as ground of their contempt of him, that he was not onely the Son of a Car­penter, but himself a Carpenter. Mark 6.3. Is not this the Carpenter, the Son of Mary.

He at his time came to seek Baptism at the hands of John, as if he had need­ed it; which John would have refused, knowing that he baptized with the Holy Ghost, and needed not to come to him.

He refused not to be in the wilderness among wilde beasts, and there to be tempted of the devil, to be carried in his blessed Body, as is probable, from place to place to the pinnacle, to a high mountain by the devil: in companying with them of low degree, as Fishers, not disdaining to touch the Lepers for their healing, nor to give himself to be [Page 27]used of any that would make use of him.

To that end, he eat with sinners, talk­ed familiarly with Harlots, &c. He washed his Disciples feet; he turned not his face from shame and spitting; he suffered very unworthy things with a quiet minde.

And he humbled himself in death, to die between two theeves, a death accur­sed; with the sence of Gods wrath, of­fering himself to the judgement of God for all the Elect.

Consider his minde in such a dignity, by personal union of his humane na­ture, and follow lowliness.

And became obedient] Obedience follows humbleness of minde. We are therefore commanded to humble our selves, to walk with our God, Micah 6.8. The Saints are said to sit down at Gods feet, and every one receive his words, Deut. 33.3. Sin hath pride with it, and in wilful sins, Jer. 2.31. even good men are said to despise the Lord, 2 Sam. 12.9.

It is the brand of all them that are lewd in their ways, they despise the Lord, Prov. 14.2. and are stout against him. He humbles men first, and takes away [Page 28]their pride, and then makes them obe­dient, Job 33.17. An humble minde is willing to be appointed.

2. Christ was obedient.

First, Voluntarily of his own accord, with delight, as his meat and drink, John 4.32, 34.

Secondly, In all things, and in all de­grees, he told John as a reason of his coming to Baptism, that he must fulfil all righteousness, Matth. 3. and saith, he came to fulfil the Law, Matth. 5. Not to do his own will, but the will of him that sent him, John 6.38. Unto which will he fully submitted himself, Matth. 26.39. Heb. 10.9.

And not onely to the Moral Law, but also to all those Laws, which were pe­culiar to Gods people, whereby they professed themselves sinners, Gal. 4.4. he was cir­cumcised, offered oblations, Luke 2.21, 24. and performed other ceremonial observances, Matth. 26.17, 20. Matth. 26.26. Joh. 7.2, 10. He was bap­tized and received the Sacrament of his own body and blood, Matth. 3.18.

Thirdly, He did that always which pleased his Father, John 8.29. Both ma­terially and formally, both in respect of the work, and the heart, seeking the glory [Page 29]of him that sent him, Iohn 7.18. With all that love and zeal, with all that mercy and compassion which the Law commands.

He doth affirm, that thus he continued in his Fathers love, John 15.10. keeping his Commandments, which before his death he mentions in his prayer, com­mending himself, and his Disciples to his Father. I have glorified thee on the earth, I have finished the work which thou gavest me to do, John 17.4.

Fourthly, He was obedient to all, to whom by the Law he should be obedi­ent, to God, to the Civil Magistrate, to his Parents.

He paid tribute, maintained Cesars right, acknowledged Pilates power over him from above, and came down with his Parents, and remained SUbject to them, Luke 2.51. yet in the Lord, dis­creetly, giving to God that which be­longed to him.

Fifthly, He continued in his obedi­ence until death, and died in obedience to his Fathers will, whereby he was the more accepted, Heb. 5.8. John 10.17. That he preferred his Fathers will of our Salvation, before his own life, and [Page 30]refused not that death, which was the death of all other accursed, that the most odious malefactors were put to.

This was partly that he might be a fit High Priest, Heb. 7.26, 27. who needed not to offer for his own fin; and herein he answered the Types, and was an offering without blemish accept­ed, and making acceptable.

Hereby we are justified by his obedi­ence unto death, both in doing and suf­fering, Rom. 5.18, 19. For as Christ was born to us, and given to us, Isa. 9.6. John 4.10. Rom. 8.32. his obedience was for us, and some part of it, speci­ally a part of his Mediation; it was a part of his Humiliation, whereby he declared himself inferior to his Father. It must needs then be imputed unto us, to our Justification, Heb. 10.10. by the which will we are sanctified, Rom. 10.4. Christ is the end of the Law for Righ­teousness to all that believe.

And herein we have full consolation, a full discharge from our sins by his suf­fering death, and a perfect righteous­ness, as much as the Law can require, in which we please God, and are accept­ed unto eternal life. And in all, he is [Page 31] the Lord our Righteousness. And it may be to us an example of obedience, to obey from the heart, counting it as our meat to obey intirely in all things, to obey devoutly with cheif affection to Gods glory, to obey constantly, and with con­tinuance unto death, and in death, for the time, place, kinde, &c.

To death] The death of Christ was the will of the Father, and Christ was vo­luntary in dying, though death had no power over him, being without sin; yet he yeelded himself to it, and died (not one­ly in apprehension) (which to some, is more then the thing suffered comes to) but in sense; such a death as made him fear, cry, weep, sweat blood, and utter his sense of Gods wrath forsaking him, not separating the united natures, but not so presently delivering him.

He offered himself to God by his Eternal Spirit, Heb. 9.14. Acts 4.27, 28. God by his counsel determined, what Herod, Pontius Pilate, with the Gentiles, and the people of Israel were gathered together to do to him, and God is said to deliver him for us all to death, Rom. 8.32. And Christ consenting to his Father, came into the world, to give his life a ransom for [Page 32]many, Heb. 9.26. Rom. 4. 1 Cor. 15. Matth. 20.28. He did die to put away sin by the Sacrifice of himself, to dissolve the works of the Devil accord­ing to the promise; the seed of the woman shall break the head of the Serpent.

To reconcile us to God, and set a peace between God and us, and between the Jews and the Gentiles, making of twain one new man in himself, Eph. 2.15, 16.

To deliver from the Devil that had the power of death, them that for fear of death, were all their life held in bondage, Heb. 6.14, 15.

He hath set Heaven open, and given us free entrance unto the Father, in the holy place, Eph. 2.18. Heb. 10.19.

He ratified Gods Covenant for ever, Heb. 12.20. He kills the power of sin, Rom. 6.6. He destroyed death, concern­ing the power of it.

Ʋses 1 We are hereby admonished so to me­ditate of the death of Christ, by the Will of God, and his voluntary obedi­ence in dying, as to obtain this at our hands, to die in obedience to God: Not in impatience, through tediousness of labors and affliction, nor of neces­sity, because our time is come, but obe­diently, [Page 33]as sacrificing our life unto God, whether it be a natural or violent death, none of us ought to live or to die unto himself, but to the Lord, Rom. 14.7.

We are to be moved hereby to lay down our lives for the Brethren; there­fore, that which is less then our lives, 1 John 3. to use humility, mercy, gen­tleness, towards others.

First, We may hereby know the worth of Gods favor, by the price which it cost.

Secondly, The great mercy of God, in delivering his Son to death for us, Rom. 5. The abundant love of Christ Jesus to die for us.

Thirdly, The hatefulness of sin, seeing the imputation of it brought Christ so low.

Fourthly, Labor for assurance of the communion with Christ in his death, and glory in the certainty of Gods Covenant for forgiveness of sins, san­ctification, perseverance, and eternal life.

It reproves them that remember not Christs death, do not think of it to work their affections to be like Christs therein, we owe to him the remem­brance [Page 34]of him, and shewing forth of his death.

Of the Cross] This was Gods will, and herein Christ obeyed, that his death should be for the kinde, the most odious and fullest of reproach, that is, to be hanged on a tree.

This was figured in the sacrifice laid upon the wood, as in Isaac, in the Bra­sen Serpent lifted up on a pole, Deut. 21.23. and God in his secret counsel had pronoun­ced them accursed that hanged on a tree, according to his purpose in Christ Jesus, that he should bear our curse, Gal. 3.13.

They suffered for their own sins, and he for ours; God would have that a prefiguration of this. And thus defile­ment is taken away and removed from us; the purgation being made by the death of Christ on the Cross; the re­membrance of our vitiousness is to be removed from all mens eyes.

This Christ himself foretold, Matth. 20.19. Joh. 3.14. & 8.28. & 18.32. and for this it was ordered, that the Jews were stiffe in desiring him to be cruci­fied.

And thus the Apostles charge the Jews, Acts 5.30. & 2.23. he took our [Page 35]sins with him to the tree, 1 Pet. 2.24. Spoiled principalities, and powers, and triumphed over them, Col. 2.

On the Cross, Christ was encountred with exceeding fury, on which, legions of Divels of incomprehensible rage, and long experience, and Gods anger was kindled against him as a surety for sin­ners.

The Devils are spoiled, God satisfied, the wretched spirits are, as it were, drag­ged after the Chariot of Triumph, and exposed to shame, and the Elect are re­stored.

Ʋse. Seeing Christ yeelded himself unto the will of his Father, for such a death, both shameful and bitter above other deaths, it must teach us humility.

Seeing he, being in the Form of God, abased himself in the form of a servant to die on a tree for us; let us endure the Cross, and despise the shame.

Seeing the fruit of this death for us, Let us glory in the Cross of Christ, and in nothing more, Gal. 6.14.

Seeing in the Cross was Christs tri­umph, Let us not be ashamed of Christ crucified, but resolve to overcome also by sufferings, Revel. 12.

And lastly, Let it move us to take heed of sinning against Christ, who sub­mitted himself to the Cross for us: How precious should his remembrance be with us, and that Sacrament of his ho­ly Body and Blood that carrieth with it special remembrance of his love, in his dying on the Cross for us, how should it be desired of us?

It must move us to look carefully to this, That the Cross of Christ be not made of none effect by us, either by re­ceiving any Doctrine, making the death of Christ in vain, Gal. 5. or not apply­ing the Doctrine of Christ by Faith un­to reconciliation, but receiving grace in vain, 2 Cor. 6.1.

Or not making the death of Christ in the efficacy of it, powerful in us to crucifie the flesh with the affections, as love of the world, worldly sorrow, cor­rupt hatred, &c. Lusts, as the lust of the flesh, the lust of the eye &c.

It should move us to take to heart, Phil. 3.18. even to tears, that men in the Church should be enemies to the Cross of Christ.

THe Apostle addes this Reason to his Exhortation to watching, sobriety, arming with Faith, Love, and Hope of Salvation, taken from the certainty of obtaining Salvation; which certainty is grounded in the knowledge of the gra­cious act of God in their exemption from his ordination to wrath, in his counsel and decree of their Salva­tion.

Where note four things. First, Gods act, ordained or put; the subject matter us; the end whereunto, amplified by antithesis, Not unto wrath, but to obtain sal­vation; the means whereby his decree was executed, By our Lord Jesus Christ: [Page 38]Or thus, the Author of the decree, God; the nature of the decree, appointment or ordination, putting unto salvation, amplified by the contrary not unto wrath; the object of the decree Paul, and the believing Thessalonians, us.

In that Paul pleads his and the belie­ving Thessalonians exemption from Gods Ordination to wrath, and his and their appointment to Salvation, observe we, That our freedom from perishing, and our ap­pointment to eternal life, may be known, and we infallibly made certain, so as to profess our knowledge therein.

This is the peculiar joy of the Disci­ples of Christ, that their names are writ­ten in heaven, Luke 10.20. not that they may not rejoyce in other things, so they rest not in them separate from this, but their proper joy is not temporal grace, or mundane glory, but eternal salvation, which begins in Gods electi­on; which if they know not, how shall they rejoyce in it?

The Apostle grounding the security of Christians, against the sense of their corruptions within, and crosses with­out in Gods benefits, to the Elect his justification secures them from accusati­on [Page 39]of all other, and Christs intercession from condemnation. Gods love in Christ from all adverse power in respect of separation from life. How shall this be applied, but by knowledge of our election? Rom. 8.33, &c.

Paul knoweth his own salvation, and his election unto it, and professeth his knowledge, Rom. 11.2. Peter calls up­on us to make our election sure, 2 Pet. 1.10.

Election to life, and freedom from or­dination to wrath, may be known two ways ordinary, besides the way of spe­cial revelation.

1. By the testimony of Gods Spirit, who assuring our adoption, doth there­by assure our predestination to the a­doption: Ʋse. For use, it is onely sent into the hearts of sons and heirs of God, Gal. 4.6. And it secureth their hearts against fears that arose of former bond­age; that with liberty of spirit they call God Father with great certainty, as appears in the doubling of the Word.

And knowing themselves for the pre­sent the sons of God, as they wonder at Gods love, so they are sure they shall [Page 40]he glorious like Christ at his appearing; and as they know their salvation with eternal glory, they know their election thereunto, because none are glorified, but the predestinate.

2. Election may be known by the proper effects of it, of which a judge­ment may be gathered in a mans own soul, to assure his heart before God, and to give him boldness.

As the Apostle gathers the election of others, 1 Thes. i. 4, 5. 2 Thes. 2.13. from the appearing effects, wherein God manifests his purpose of saving them, at least probably, so may we by the evidence of the same grace, to be in truth in our selves, Psal. 65.5. as causing to come to God by true conversion, and to Christ by Faith; so as we are new creatures, are made meet for Gods use, and fitted for our part in the lot of the Saints in light, perceive the power of Gods Ordinances in us, satisfying us with the pleasures of his house, purging our selves from Errors and Vices, 2 Tim. 2.21. 1 Ioh. 3.3. puri­fying our selves, as Christ is pure; and cleaving with purpose of heart, and with love of soul to God, and his do­ctrine in Christ.

Generally all the good that God doth [Page 41]to us, concerning our salvation as effe­ctual grace, with the right use of it, is the effect, and so an evidence of electi­on.

Would God do such things for us, shew us such things, receive our offer­ings, if he went to destroy us? would a wife man bestow lace and trimming on a filthy rag, to cast it to the Dung­hil?

Ʋse. Seeing we may know Gods good will, determining of us for good; Psal. 106. it serves, First, to stir us up to seek this of God, and to mark the voice of his Spi­rit in our hearts; when we hear the Gospel, and when we pray to him, and with all to acquaint our selves with graces peculiar to the Elect, and prove our selves, whether we have them in us.

It is profitable to be certain, both for thanksgiving to God, and for kindling love, that may move us effectually to live to him, and to rest our souls in fears and want of present things. Fear not little flock, it is your Fathers pleasure to give you the Kingdom, Luke 12.32. It is profit­able also, even for humility, to know that all the reason of our differing from [Page 42]other is Gods good pleasure, he had no respect of any thing in us, of the profit of the knowledge of Election after.

Secondly, This serves for confutati­on of Papists, that hold no certainty to be had ordinarily of a mans electi­on while he lives here, because this is a depth unsearchable, Romans 11. vers. 33.

To which it may be answered, That the reason is unsearchable, but the thing is revealed to Gods children, what his will is to them by the Spirit, that searcheth the deep things of God; or because a man cannot be certain of his Faith and Justice to be true, or if he could, yet they are not proper to the elect, but are given to reprobates, who continue not in them, and none know they shall have perseverance.

To which, it may be answered, That a man may know his Faith, and Justice such, as he may know he is not repro­bate, 2 Cor. 13.5. If so, then he may know he is elect, he may know his grace, so far as to assure his heart be­fore God, to have boldness in the day of judgement, and his perseverance he knoweth by Gods promise, Jere. 32.40. [Page 43]his faithfulness, 1 Corinth. 1.8, 9. by Christs merit and intercession, by the Spirits sealing unto the day of Redemp­tion.

Object. Object. But we are commanded to fear.

Sol. Sol. Fear to sin, but withal to trust perfectly, to give diligence to full assu­rance of Faith unto the end; hold the confidence and rejoycing of our hope fast.

For God hath not appointed us.] As this stands for an Argument to excite the will to the choosing and pursuit of these graces, to furnish us for the good fight, observe we,

That the certainty of our salvation under the seal of Gods decree, is an incentive to vertues, no occasion of looseness. It pro­vokes to the study of Faith, and Love, and puts on the care of all holy means and endeavors, tending to accomplish Gods appointment, Col. 3.12, 13. As the elect of God, holy, and beloved, put on, &c. 2 Peter 1.3, 4. 1 John 3.2, 3. Revel. 19.7. God hath joyned life and godliness, vertue and glory, Gods image is a great part of our glory, 2 Cor. 3.

Gods decree is to the means, and to the end; it is to save by sanctification of the Spirit, and Faith of Truth, chosen us to be holy, Ephes. 1.4. To obedience and sprinkling of the blood of Jesus Christ, through sanctification of the Spirit. And this study God works in their hearts, unto whom he reveals their election unto life, for the accomplishing of his counsel, that they may witness their thankfulness to him, that they may be counted worthy of his Calling, and of his Kingdom; For howsoever none be worthy of the inestimable felicity in Heaven, yet God doth fit all, Col. 1.12. and makes them meet for himself, and their inheritance in light; for whom he hath prepared it, and useth their own study, care, and labor, to apprehend that holiness and happi­ness, for which they have been appre­hended of him. To this purpose are the Exhortations to walk worthy of God, and of their Calling, and Prayers to be counted worthy to escape the things that come upon the Earth, and wor­thy of his Calling, 2 Thes. 1.11.

Ʋse 1 When we are tempted to unbeleef, to self-love, to dispair, to cleave to [Page 45]earthly things, with neglect of spiritu­al graces, we should thus reason. God hath not appointed us to perdition, and therefore we must not yeeld to motions stirring us to such things, as bring per­dition, but to obtain Salvation, which he hath declared in his calling of us; therefore we must, and we will flee these things, and follow after Faith, Love, Godliness, Righteousness, Gentleness, &c. Fighting the good fight of Faith, till we lay hold on eternal life, where­unto we are called. 1 Tim. 6.11, 12. If we do these things we shall never fall, but abundant entrance shall be ministred unto us, into the everlasting Kingdom of God.

2. If sin have prevailed in some act, let it move us to repentance, to purg­ing our selves, reasoning thus, This is not the way, from election to salvation, but from reprobation to damnation: I will up therefore, and turn my feet into Gods Commandments, and forsaking the way of destruction, keep the way of life; for I am not appointed to wrath, but to salvation.

3. In them it appears election takes [Page 46]place, that make the love, and mercy, and unchangeable decree of God, a motive to follow Heavenly graces, and to give themselves to God. They that share in the mercies, Rom. 12.1. move their resolu­tion thereby to sacrifice themselves to God, 2 Cor. 5.14. that partake of Christs love, to work an addicting of themselves to Christ &c.

Where therefore this is wrought, it is a sign of our sharing in this grace of election, when from the thought of it, we fight for our deliverance from sin, the world and the devil, and arm our selves with grace unto the fight.

Then it is evident, Paul hath his part in the love of Christ dying for him, when for Christ he dieth to the world, Gal. 2.19, 20. that he may live to God.

She loveth much, therefore her many sins are forgiven her; her affection argu­eth in her devout actions to Christ, that she hath her part in his merit.

Hath not appointed, or put us unto death] In this exemption of the Apostle, and the believing Thessalonians from ordina­tion unto wrath; there is not darkly in­sinuated, That some are ordained to wrath by [Page 47]the Lord. Some mens destruction, not onely in general but in particular, not onely simply but in comparison; this man, not that; Cain not Abel, Esau not Jacob, Judas not Peter, decreed, &c.

He will shew mercy, on whom he will shew mercy; and whom he will, he hardneth. There are Vessels of wrath pre­pared to destruction, not onely by them­selves sinning, but by God ordaining their end, according to his absolute power, and his prerogative; as the Potter hath to appoint his clay to the end and use of honor or dishonor, and so to frame it out of the lump, Rom. 9.

I have hated Esau, I have loved Jacob, without foresight of their works; as Christ is set for the ruine of many in Israel, Luke 2.34. so some stumble at the stumbling stone, Rom. 9.32, 33. they stumble at the Word, 1 Pet. 2.8. being disobe­dient, unto the which they were even ordained; or, also appointed: Fore­written unto this destruction, or con­demnation, Jude v. 4. Prov. 16.4. He hath made all things for himself, even the wick­ed for the day of evil.

In appointing to wrath, three things are signed, Rejection from grace and glory, deputation to sins, ordained to destruction.

1. For clearing God, Though we could not finde out his justice in this, yet we must hold the principle, God is righteous, Jere. 12.1 Rom. 9.14. Is there unrighteousness with God? God forbid. Re­ject such thoughts with abomina­tion.

2. God may be cleared, First, in re­spect of his absolute liberty, and right, or prerogative, by the similitude of the Potter. He is not unrighteous in his action, whose will executes but lawful power.

Secondly, God in his liberty and prerogative, may be cleared in his ends of his action.

He appoints none to damnation for damnation sake; he delights not in the destruction of his Creature; he respects his glory of power, of wrath, of justice, of patience, in bearing long with sin­ners; and at last, punishing them powerfully, and righteously, and decla­ring his rich glory in the Vessels of Mercy.

As all things are of him, and through him, so all things are for him, Rom. 11.36. It is just for God to will his own glory, by that of which he hath absolute power.

3. He is cleared in his obtaining of this end of the glory of his justice, and power, in that he condemns, and de­stroyeth none in his wrath, but the ma­terial cause of their condemnation is found in themselves.

He created all righteous, left man in the power of his will, by his own free­will he sinned against God, and so lost himself, and his freewil; his minde set on evil, his wisdom contrary to God, and cannot be subject to God.

He suffers them with patience, giveth means of Repentance and Salvation for many, and many gifts, not onely world­ly but spiritual, makes them taste of the excellencies of the life to come, doth what he can do for them, excepting the new creating of them, which is not un­to just proceeding required.

He causeth not, but permitteth their sin, or in justice makes latter sins, punishments of former, blinding them [Page 50]that will not see, but wink at the light, hardning them that harden and obsti­nate their own hearts against his moti­ons; delivering them to their own hearts lusts, that will not hear his coun­sel, till they fulfil their full measure of sin; rejecting them without purpose of ever reclaiming them: And this is just.

And howsoever they cannot now but sin, yet they sin with freedom, without constraint from him, with delight, that they are said to love death, Prov. 8.36. and to seek death.

Vse 1 1. For that there is an appointment of some to wrath, it must stay us in our wondering at the ineffectualness of the Word in many, to whom it is preached, and that in a diverse manner, or degree; some continue enemies, and disobedi­ent, being enraged by it; some hear gladly, yet go back, offended at some­thing: All are not of God, all have not faith.

2. It may provoke us to hasten our assurance of our exemption from this ordination to wrath, by separation from the way of reprobates, by getting [Page 51]grace peculiar to the elect; distinguish­ing between restraining grace, and re­newing.

3. It should stir us up to vows of eter­nal thankfulness to God, having found our exemption from wrath, and our appointment to Salvation; not onely rejoycing with thanksgiving, that God hath appointed us to life, but that pas­sing by others, he hath respected us; Luke 10.21. it addes marvellous amplification to the mercy and love of God, Heb. 2.16. Mal. 1.2, 3. The soul that hath tasted this mercy, can never express the mea­sure of it, but rather faint in the admi­ration of it.

But to obtain Salvation] The salvation of the saved, is made sure by decree of the un­changable God. It is not onely fore­known, but put for us, The per­sons or­dained, us. and we put unto it into Gods eternal decree, and fore­ordination; which is certain, not onely that some shall be saved; but for num­ber, more or fewer shall not be saved; and for persons, these be, not they.

Which may be gathered by the distin­ction of Brother and Brother, Abel, not Cain; of such as have election to the [Page 52]same office, of King, David, not Saul; of Apostles, John 13. I speak not of you all, I know whom I have chosen; of ordinary Preachers, many never known, Matth. 7. Some written in the Book of Life, their name in Gods eternal memory, Phil. 4. Such as have common favor to hear Sal­vation offered; the Election obtain, the rest are blinded.

As many as were ordained to life, believed; As if we should say, Pew-fellows; so Work-fellows, Bed-fellows, one taken, another left; as God eternally had de­creed, that doth all things after the counsel of his will, to whom his works be known all, from the beginning of the world. Act. 15.18. Rom. 8.29.

Gods fore-knowledge is in order be­fore predestination. Act. 15.18. Rom. 8.29. This puts differ­ence between one and another, Gods purpose according to election, Rom. 9.11. not of works, but of him that cal­leth, Matth. 20.16. Calling is effectual onely in such persons, and no other, as God hath chosen, Whom he predestina­ted, them he called.

The particulars are known, the means sent to them, continued for them, Acts [Page 53]18. and made effectual to them. The Lord knoweth who are his, 2 Tim. 2.19. Christ calls his sheep by name, knoweth them, and knoweth others not to be his, Joh. 10.26, 27.

Of all the persons that have been, are, or ever shall be in the world, the num­ber is finite, defined, and certain with God.

The generation of men, as it had a beginning, so shall it have an end by Gods will: And of all that are, some are appointed to salvation, some to damnation.

God is not ignorant whom he will save, whom he will damn; for he is most wise. The means prepared for the salvation of some, and fore-seeing or­dained for the destruction of some, can­not fail; for he is most mighty.

If the hairs of their heads be num­bred, much more the persons elected be numbred.

Applic. It follows therefore, That God hath not left men to be framers of their for­tune; casting lots on nond, but leaving men to make themselves elect or repro­bate, [Page 54]and that alterably, as they stand in faith and holiness, or fall away from it.

First, Mans wisdom deals on better certainties, first determining of the end of his work, and accordingly disposing of his workmanship.

Secondly, This way we are behold­ing to our selves, more then to Gods grace; that I may be elected and saved, I must thank God; that I am elected and saved, I may thank my self. God made it possible, my free will made that possi­bility beneficial unto me; and so one man may insult over another, as making the difference between himself, and an­other man, contrary to that, 1 Cor. 4.7.

Object. 2 Tim. 2.21. If a man therefore purge himself from these, he shall be a vessel unto honor: It seems then a man may frame his own fortune, and make him­self a Vessel of honor.

Sol. It is to be understood of his own knowledge of his election, by the figns.

Object. It seems God hath not so un­alterably determined of the persons, [Page 55]but that one that was elect may fall from election, and another take his room; or else why is there mention of putting out names of the Book of life? Psal. 69.28. Exod. 32.33.

Sol. Such sayings are to be under­stood of the manifesting of Gods coun­sel. They whom God, by open signs, joyns unto his people, are said to be written in the Book of life; and so contrary, when God openly casts them away, and roots them out of the Church, they are said to be blotted out of the Book of Life that he hath written, as the false Prophets, Ezek. 13.9. They shall not be in the Assembly of my people, nor be written in the writings of the house of Israel, &c.

Some seem to be written, and are not; some seem to be written, and are so; they that seem, and are not, the Lord will upon their sin manifest it, that they were not written; the other shall hold their account, Revel. 3.

It is a strong foundation of comfort, that the persons be unalterably elected. Rejoyce in this, your names are written [Page 56]in Heaven. Rom. 8.33. Who shall accuse the Elect of God?

Nothing can separate from the love of God in Christ. Election is in God, who changeth not; not in us that change, of Gods will, and fore-know­ledge, not of our works.

To obtain Salvation] To obtain salva­tion, is not meant here to acquire it by their own merits; for the mean of their obtaining is determined in the Text, Christ Jesus. But it is all one with other places, where the Elect are said to be ordained to eternal life.

God then hath determined of the final state of the Elect: Elect they are, not onely to Means and Grace, but to the End, Salvation, Acts 13.48. To eternal life, Rom. 9.23. prepared to glory; to conformity with Gods Son in his Image, Rom. 8.29. Blessedness of a Kingdom, Matth. 25.34. Their place in Heaven near Christ, Matth. 20.23. Bles­sing with all Spiritual Blessings in Hea­venly places, Eph. 1.

From Election, as a cause, flows Grace, and the right use of it to the [Page 57]Elect; whatsoever pertains to Life or Godliness; all Graces qualifying the persons elected, and making them meet for their Masters use, and their lot a­mong the Saints in Light.

As the revealing of Christ, the secrets of the Kingdom, Faith in Christ, Uni­on with him, Justification, Adoption, Regeneration, Good works, perseve­rance, with an impossibility to be sedu­ced finally.

God keeps them by his power unto salvation, they shall never perish. God reserveth them to himself, Rom. 11. pre­served in Jesus Christ, Jude 1. so as their salvation is sure and infalli­ble.

Which is matter of plentiful Con­solation, in all thoughts, perplexing or distressing. Fear not little flock, it is your Fathers good pleasure to give you the Kingdom.

By Jesus Christ.] This is the onely mean resolved of in Gods Counsel, for the accom­plishment of Gods purpose, concerning the sal­vation of the Elect, Jesus Christ.

He is therefore said to be predestinate before the world, and we predestinate [Page 58] in him, 1 Pet. 1.20.Ephes. 1. Our Salvation of his gracious purpose, given us in Christ Jesus before the world, 2 Tim. 1.9. And given are all to Christ Jesus, that God will save; that he may purchase their salvation by his merit, and put them in possession of it by his efficacy. John 6.37, John 17.2. 38, 39. Him hath the Fa­ther sealed, to this work, to give food unto Eternal Life, John 6.27. And propounded for reconciliation by Faith in his Blood, Rom. 3.25. There is no other Name under Heaven to claim Sal­vation by.

Whence follow these things.

First, That Christ is not the cause of our Election, though he be the Saviour: There is no cause without God, that moved him to chuse where he hath chosen.

Purpose, Grace, Good pleasure, will of shewing mercy, doing with his own what he will, working all according to the Counsel of his will; These are alledged as the onely cause, why he re­solved upon these persons, in them to shew the riches of his Glory.

We are chosen in him, not for him; we [Page 59] are saved according to Gods purpose, for him; as ordained the mean, and meritorious cause, the Author of eter­nal Salvation.

Secondly, As many as God means to save, he (as he gives to Christ) so causeth to come to him, and not one more or less; that not being in this life joyn­ed to Christ, to be finally out of Christ, Ioh. 10. is a sign of rejection from Grace and Life.

It is not as some dream, that an honest life, in a true or false Religion, will save. Then what lost the Jews by stumbling at Christ, who sought Righteousness and Life without him?

The Apostle counts all dung for Christ, and desireth to be found in him: He is our hope, by him onely we beleeve, and have access to God. If we be Christs, we are Abrahams seed, and heirs of the Promise.

Christ gives himself for no other, but such as are given of his Father to him; he layes down his life for his sheep; he excludes the rest out of his Intercessi­on.

What Christ is as Mediator; what [Page 60]he doth as Mediator; to whom he doth any thing by Mediation, is all by the will and appointment of his Father: His will he came to do; his work was appointed him, and that he finished ac­cording to his will.

All other means are but subordinate, as Faith, Preaching, Sacraments, with relation to Christ. Christ onely abso­lutely necessary; these as instruments to receive him.

Some, wanting these, have Christ to Salvation.