A Commentary on 1 Peter 1-3

verses 1, 2.

1. Peter an Apostle of Jesus Christ, to the strangers, that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia and Bithynia:

2. Elect according to the foreknowledge of God the Father unto sanctification of the spirit through obedience, and sprinkling of the blood of Jesus Christ: Grace and peace be multiplied unto you.

T He purpose of the Apostle in this Epistle is to confirm the Christians, to whom he writes, in the faith, and to assure them, that it was the true grace of God, they had received, and to persuade them to all possible care of sincerity of life, becoming the Gospel, and to constancy in trials.

The Epistle stands of three parts: 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 contain the salutation: where observe, 1. The person saluting: 2. The persons saluted: 3. And the manner of the salutation it self. 1. The person saluting is described, 1. By his name, Peter : 2. By his office, an Apostle : 3. By the author of his calling, Jesus Christ. 2. The persons saluted are described, both by their outward estate, and by their spiritual 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 spiritual estate: they are God's Elect, and their election is amplified: 1. By the foundation of it, which is God's fore-knowledge : 2. By the means of execution of it, which is the sanctification of the spirit : 3. By the end, which is twofold: 1. Obedience of life: 2. Remission of sins by the sprinkling of the blo • d of Christ. 3. The form or manner of the salutation is in the end of the second verse.

Peter ] This Apostle was by Nation of Galilee, borne in the town of Bethsaida: His fathers name was Jonah, or John 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 : His name at his Circumcision was Simon, and his name of Peter was given him by his Savior . It signifieth a stone, a rock, perhaps it was given him for his confession, and acknowledgment of Christ the rock , upon which the Church was built : He was called by our Savior Cephas which in the Chaldean tongue is of the same signification. The Si • i • ck verse ••• 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 Kingdom of heaven by the voice of the Son of God himself before his death: This is he, to whom the Lord after his resurrection three times said: Simon thou son of Jonah, lovest thou me? feed my sheep, feed my lambes. It is storied of him, that in one day he converted 3000. •• ules: He cured Aeneas of the palsy: raised Dorc • s to life, first preached to the Gentiles being instructed by a sign from heaven, and baptized Cornelius with his household; He was by agreeme •• appointed to be the Apostle of the Circumcision .

Apostle] Peter had a threefold call from Christ 1. To the Discipleship . 2. To the Apostleships. 3. And then to the Apostleship again, having fallen from his former call, by his threefold denial of Christ.

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

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

1. His authority must needs be great, seeing he was the Orator, Legate, Ambassador of Jesus Christ, which should persuade these, to whom he wrote to receive his doctrine with all reverence, and care; and not them only, 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 ourselves after the lusts of our former ignorance, verse. 14. and not dare to live in malice, deceit, hypocrisy, &c. Chap. 2.1. or yield to the fleshly lusts that fight against our souls, Chap. 2.12, or to be offensive, or disobedient in our particular callings, Chap. • . & • . or to •• ve ••• ourselves, Chap. 3.8.9. or to live after the wills of men : or to walk in the sins of the Gentiles, such as are mentioned, Chap. 4.3, 4. and so of the rest.

2. His modesty appears in this, that he seeks 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 Jesus Christ ] Here he shows, who put him into this office, and Apostleship, even he, that was prime of Pastors, head of all principality and power : The uncreate and eternal wisdom of the Father : The image of the invisible God : The first borne of every creature : The great Messias : The promised seed : The son of David : The Lord our righteousness : The sheeph •• rd and bishop of our souls.

He is called Jesus a Savior, an Hebrew name, to intimate the interest of the Jews, and Christ anointed, a Greek name, to intimate the interest of the Gentiles: the joining of both together, note that he is a perfect Mediator without respect of persons for the elect both of Jews, and Gentiles.

It is a matter of great weight in the condition of life, we live in, to have, and to be able to show a good warrant, and sound calling thereunto: For the knowledge of our calling from God may both encourage us, and support us: encourage us to do the work required, as in this case of preaching: Woe unto us, if we preach not the Gospel 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.

Seven sorts of men transgress about this matter of calling.

• 1. Such as run into callings, before God send them: as many Ministers do.
• 2. Such as live by such means, as God calls them from, as they do, that live by usury, lottery, oppression, deceit, &c.
• 3. Such as do the works of a lawful calling at an unlawful time, or on the Sabbath.
• 4. Such, as abide not in their callings
• 5. Such, as meddle with many Callings, or Vocations, being called but to one.
• 6. Such, as live without a calling
• 7. Such, as are slothful to execute the calling God hath set them in: If Christ make P • ter his Apostle, or if Peter be Christ's Apostle, he must go 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.

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

1. Some think they were the provincial Jews, who were scattered into these parts, and converted to the faith of Christ by Paul and Silas, and because Silvanus (which is Silas ) was about to return to visit these Churches, therefore Peter writes by him: Jerome thinks they were converted by Peter himself, who had preached unto them, when he was Bishop of Antiochia. In the sixth of the Acts, there are two sorts of Jews, viz : Grecians, and Hebrews: The Grecians were such Jews, as were scattered abroad: The Hebrews were such, as kept their own state, and removed not. There are two reasons alleged, why these provincial Jews should be meant: 1. Because they are not simply called strangers, but strangers of the dispersion, which should note such Jews, 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 think, they were Gentiles converted to the Jewish Religion, and so they take strangers and Proselytes to be all one; and to such Peter preached Acts 2. and converted many of them, and they think he writes to them now.

Others think, that this Epistle is so written to the Jews, as it is intended also for those elect Gentiles in those parts, 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 do not so fitly agree to the Jews, and so all the Elect of God are strangers in this world, and so the word is evidently used, Chap. 2.12. and I think it is to be taken in this last sense.

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

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

2. In respect of the want of God's favor and grace, so wicked men are strangers from the covenant of promise, from the Common-wealth of Israel, and from the life of God .

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

4. Some make themselves strangers by a willful rety • ing, and discontentment for crosses that befall them .

5. In respect of absence from the heavenly Canaan, and the troublesome condition in this world, and so all God's elect are strangers.

God's elect then are strangers in this world: this point is abundantly confirmed in these places: 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 carriage both in ourselves, and toward others.

There are 12 things, which may be gathered out of this metapho • icall term, 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 do, but with his journey: so while we are in this world, we should think chiefly on our journey, and keep ourselves estranged from the world, dissolving our sinful 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 thankful to God for any kindness in this world: it is enough it shall go 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 thank thee, and praise thy glorious name: for we are strangers before thee, and sojourners, as were all our fathers: our days 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 we then with all joy, and dearness entertain God's servants into our inward and perpetual society? These are they will go with us to heaven.

4. A stranger will be careful to inquire his way, fears to miss it, seeks best directions, and that every day, yea and at every turning: It will not serve his turn once, or twice, or seldom in his journey to take general directions: yea he is glad to ask of anybody, even children, when he is out of his way, or doth but fear it, or is in danger of it: And shall not this teach us to 〈…〉 should we go to God to seek a way of him? yea going and weeping we should go, and ask the way with our faces thitherward, Ier. 51.4. Ezra 8.22. How should we be glad of guides, and make ourselves also equal to them of the lower sort, that by conference, and all good helps 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 ask questions about the way to be saved, and intolerable pride not to make use of any that can give us counsel. O the incredible stupidity of our spirits! we that cannot travail in a road-way, that perhaps we have gone before, without every hours questions, yet think ourselves wise enough to find the way to heaven with little, or no directions.

5. A stranger looks not for great things for himself, he doth not seek honors, and offices, and possessions in the City he travels through: his care is only for necessaries for his journey. And are not we strangers on earth, and is it now a time for us to take up our dwellings here, and to seek great things for ourselves in this world? Ier. 46, 5. a stranger never pleads any privilege in the place he comes to: and this was the ancien • mind of the godly Patriarchs, they quitted all claims, 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: He stays not his journey to turn again to every d • gge, that ba • kes at him, nor to seek revenge for every indignity: He lets not his journey for every shower of rain, and should it not be thus with us? Why do we fear reproach? what stand we still at every slander? why busy we our heads for projects of revenge? or our hearts with indignation at every currish caitiff, or dogged Doeg, that will falsely accuse our good conversation in Christ? When will we come to our journeys end, if we every day trouble ourselves with the indignities we receive in this strange world? let the curres bark, ride thou on, and mind thy way. What if thy crosses fall like rain? ride on, it is but a shower, it will be over.

7. A stranger or traveler, so thinks of his travai • e in the day, that he looks for rest at night, and so takes his rest at night, as he resolves to travail again in the morning: so should we be minded: In prosperity to provide for adversity, and in adversity to hope for prosperity again, as assured, that man abideth in no certain stay here.

8. A stranger never measures his own worth, by what he finds in the way, but by what he shall possess when he comes home: so should a Christian do, he should live by faith, and not by sight: It matters not, what the world thinks of him, his greatness is in the kingdom of heaven.

9. A stranger will be glad to send home upon any opportunity, and to get any friend to provide for him against he come: should not we then be glad of any opportunities to send home to heaven by our prayers, and to beseech Christ (our friend, John 15.15.) to provide our place for us, who is ready with all willingness to do all our business in heaven for us?

10. A stranger is unskillful in the language of the several people, where he comes, only cunning in his own 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 barns, wares, bargains; and in another place the voluptuous man telling of his dogs, sports, whores; and in another place the wrathful man, telling of his adversary, wrongs, revenge, &c. yet we should keep us to the language of Canaan, and speak as becomes the oracles of God, and the gifts God hath made us stewards of.

11. A stranger is cautelous and wary, he looks to his words, and behavior: So should a Christian be circumspect, and get the wisdom of a serpent with the innocence of a dove, he should not be curious nor inquisitive, but study to be quiet, and meddle with his own business. Phil. 2.14, 15.

12. A stranger strives to ride on merrily, and to wear out the tediousness of the way with singing sweet songs to himself: So should we: our songs should be of the statutes of God in the house of our pilgrimage. Psalm 119.34.

13. A stranger, if by ignorance or passion he have brought restraint, or bonds upon himself, he will use all possible entreaties, and means to get himself loose again, that he may go on in his journey homewards: so should we, if by sin we have brought restraint upon ourselves, we should never be quiet, but pour out our tears and prayers unto God, and urge him to be good unto us even for this reason, as David doth. Psal. 39.12, 13.

14. A stranger specially hath his mind still running upon his home, his thoughts, desires, longings, wishes, and all for his journeys 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 God's children are strangers in this world, to use God's pilgrims with all honor and kindness: let them be as princes of God amongst us, though they be now far from home, yet they are noble persons, they are God's heirs, learn of the very Hittites, Gen. 23.4, 6.

This doctrine may also serve for great reproof not only to wicked men, who like cursed Edomites, Hab. 12. abuse God's Israel in their journey: but also for many, that are in Israel, yea of Israel, for their worldliness and continual plodding cares about the things of this life, miserably forgetting, that they are but strangers, and this world is but an Inn: Psal. 39.5, 6. Eccles. 7.1, 2.

Lastly, we should gather consolations to comfort us in our travail 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 vex them, Levite. 19▪ 33. but love them, Deut. 10.19. how much more will God himself have mercy on his banished, and pity his weary servants in their travail. What though the way be long, and labor great, and dangerous: yet think of two things: 1. That Christ will be the guide of the way, and never leave thee, nor forsake thee: 2. How great thy happiness shall be, when thou art come home to that heavenly Canaan, that glorious new Jerusalem, the City of the great King, when God shall wipe away all tears from thine eyes, and give thee a thousand fold for all thy travail.

Dispersed here and there ] If we understand this of the Jews: It shows 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 general, it teacheth us:

1. That God's children may be driven from their native dwelling, God doth not always build them a house in their own land.

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

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

4. That the Church hath not always an external glory to commend it: It consists sometimes of a few scattered persons, that live straggling 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 Jesus, such as shall have an immortal inheritance.

6. That there may • e excellent order in appearing confusion: One might think the husbandmen spoiled their corn, when they scatter it abroad on the ground: and yet we know, it is better so, then when it is in the barn all on a heap: so is it with the godly.

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

Answ. I answer▪ First by this means they carry the light of the truth all abroad the world: 2. By this means they preserve the whole earth. For they are the worlds guard: they bear up heaven as it were: were it not for these the world would be destroyed: and by their dispersion they bind God's hands, as it were, from the places, wherein they are, and keep off his fierce judgments; and besides it is good for the godly themselves to be asunder t • us: It quickens them to prayer: It makes them love and long one for another more: It prepares them for heaven: It trains them up in spiritual soldiery, when they see they must fight alone: All the riches of a Christian is his armor, and he hath nothing but what he gets by wrestling and fighting.

Pont ••• , Galatia, Bithy • ia. ]

For the Geography of these places: some think they all belong to Pontus: Hence some of the Fathers cite this Epistle by this title: Epistola Petri ad Ponticos . Some say, they were called by one name of A • tiochia : Others say, they are all in Asia minor : It is certain, they are all in Greece .

Two things may be observed from hence.

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

2. That unthankfulness and contempt of the Gospel, and sinful 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 sin, may not our sun set, as well as theirs?

Hitherto of their outward estate. Their spiritual estate in general is comprehended in their election.

Elect ]

There is a fourfold election.

1. There is a general election of a Nation, or City, singled out to the benefit of God's general covenant: and so Israel was Elect .

2. There is an Election to salvation, which is the eternal predestination of God appointing certain men to be vessels of mercy, and to enjoy the glory of heaven .

3. There is an Election to sanctification, which is performed in time by the power of the Gospel, separating the fore-ordained from the mass of forlorn men unto holiness of life : This is nothing else, but effectual vocation.

4. There is an El • ction to the administration of some office, as to the Apostleship .

Election imports a singling of a man from something, that is vil • and miserable; and so the godly are elect from the mass of condemned men in Adam, and from under the power of Satan, and the kingdom of darkness: from the first death: from the company of evil men: from the tyranny of sins of all • o •• s▪ from 〈◊〉 • igo • an • 〈◊〉 o • • he law, and eternal • ondemnation.

These Elect men are not to be known by their numbers , wit, wealth, nobility , beauty, personage , nor by their presence, pains, or priority in God's vineyard : but they are to be known both by their birth, and by their life: By their birth, and so they may be known, for they are borne of God, borne by promise, borne again: they are then called and converted of God, Rom. 8.30. By their life, they may be known, for they depart from iniquity, and call upon the name of the Lord. 2 Tim. 2.19. they are fruitful in well-doing, and their fruits remain. John 15.16. they are holy and unreb • keable. Ephes. 1.4. they bear the image of the Son of God both in holiness and sufferings: for holiness, Rom. 8.29. They abound in faith, virtue, godliness, knowledge, temperance, patience, brotherly love, and kindness, 2 Pet. 1.5.6.10.

These Elect men have admirable felicities, and privileges above all the men in the world: For,

1. They have most dear acceptation with God, in his beloved, Eph. 1.5. they are his delight, Psal. 132.13. his chief treasure, Psal. 135.4. his pe • uliar people, Deut. 7.6. & 26.18.

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

3. They have the pleasures of God's house, Psal. 65.4, 5.

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

5. The non-suiting 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, John 15.15, 16. Deut. 4.7.37.

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

8. They shall obtain glory in Jesus Christ, being chosen to salvation, • Thess. 2.13, 14, 15.

Hence we may inform ourselves: 1. That there is a choice: God did not drive in whole Nations, Cities, Towns, &c. but a certain number of them. 2. That the doctrine of Election may be taught: It is true, that it is in some respects strong meat, and hath in some things an Abyssus.

It should also inflame in everyone of us, both praises, and prayers to God, that he would above all things remember us with the favor of his people, and comfort us with the joy of his chosen, 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 ye not that Christ Jesus is in you, except you be reprobates ? 2 Cor. 13.5.

Such as find by the signs, their Election, should abound in all possible thankfulness to God, 2 Thess. 2. 13. &c.

Further, hath God cho • en us, and shall we not live like God's Elect ? It should teach us to endeavor to show by our works, that we are chosen of God, separating ourselves 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. John 15.18, 19, 20. &c.

Finally, we should hence learn not to be ashamed of God's 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 means of salvation, Isaiah 66.4, 5. If it be such a felicity to be chosen of God, what misery is it then to be rejected of God forever? 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 woeful, if the fore-runner of the full declaration of it be upon men, I mean 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 ]

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 rendered ordained : more strictly and properly, for the knowledge of God, praeceding in order the appointment to the end, and thus it is taken two ways: For there is a prescience, they call in schools absolute, by which God from eternity doth know all things simply and absolutely: so the word is used, 2 Pet. 3.17. There is also a prescience, they call special, by which God not only knoweth the Elect, as he 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.

In the first sense there is difference between Fore-knowledge, Providence, and Predestination: Praescience reacheth to all things, to be done either by God, or any other, and so to sins: Providence reacheth to all, that God would do: Predestination only to the counsel of God about reasonable creatures.

Quest. If any ask after what manner God views things, or looks upon them, or knows them?

Answ. I answer; that we are not able to express the manner of divine knowledge, unless it be by way of negation, that is, by denying to God those ways 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 Metaphor.

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

3. By faith: For God knows nothing by relation, or report of others. Besides, though faith be a certain 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 knows 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, certain, evident, and perfect.

In this fore-knowledge of God is as in a book 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 special fore-knowledge of God looks upon the Elect only, and is joined with an infinite 〈 in non-Latin alphabet 〉 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, Isaiah 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. How great cause had the Apostle to cry out as he did, O the depths of the wisdom of God ! so David Psal. 114.24. Rom. 11.29. Secondly, this may show us, that men cannot possibly be just before God, seeing the knowledge of God is so excellent and infinite, Job. 9.2, 3.

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

1. Against the malicious practices of evil men, that set themselves against the godly. They shall not prevail, though they think 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 mean time this may comfort them, that all the hairs of their head are numbered : Psal. 94.1. to 12. Mat. 24.

2. Against the errors, and spiritual 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 own cares, and doubtfulness under the afflictions, and troubles of this life: Doth our heavenly father know what we stand in need of? Mat. 6.33. doth not knowledge also extend to the number, times, places, and measure of our crosses? and not our persons only, but our banishment, tears, &c. are in his book. Psal. 56.9.

4. Against our unbelief and distrust of God's love, and favorable acceptance of us; His eye hath been ever, is, and will be upon the righteous : Psal. 34.16.

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

6. Against the spiritual distresses, and diseases of our souls: He hath experience and skill to heal the broken hearted, and this is a great addition to our comfort, he knows our desires in all the afflictions of our spirits, Psal. 147.5.

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

8. Against the weakness 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 success in prayer: and the Lord said unto Moses, I will do 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 fear of God's wrath, and forsaking of man, when he enters into judgment: The Lord will not cast off the people, whom he 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 knows us, and our desires, and endeavors, God knows our hearts, and our innocence, whatsoever the world say or think of us: It matters not what the prisoner saith, if the Judge acquit us: If God know us, it is no matter, whether the world do, 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 God's fore-knowledge may teach us:

1. To fear God, and forsake sin, and not to dally with disobedience, seeing all is naked and manifest before him, with whom we have to deal, 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 knows 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 dear to us, and it should make us abhor hypocrisy, seeing it is so vain, and God seat 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 eternal salvation: God hath delighted himself to foresee it from eternity, and shall not we fore-know, and fore-meditate of our own glory?

5. Paul useth this as a reason, why we should help and encourage Christians, and do 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, we should learn of God to know before, and those we see to be wicked, we should never Elect: custom, riches, friends, entreaty, kindred, &c. should never prevail with us.

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

4. This doctrine of God's eternal knowledge is terrible for wicked men, and that in four respects:

1. Against the conceit of their own parts, and praises, Job. 11.11. If God should set in order before thee, what he knows by thee, thou wouldst appear more ugly then any Leper.

2. Against their persuasion of secrecy in their sins, 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 persuasion of impunity, they think, they shall escape punishment for their sins, but they are deceived. as is at large shown. 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 woeful 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 follows, who is described, by what he is himself, viz. God : and what he is to us, viz: a Father.

Of God ]

To be elect and known before others is a great benefit: but to be chosen of that dreadful and immortal being, and that when nothing was, must needs add 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 own eternal praesc • e •• e, is • ee, that founded this earth, and spread over it this great heaven: Jehovah Elo • im is his name; and spiritual, incomprehensible, immortal, infinite, almighty is his nature: The immense fountain of all love, mercy, holiness, justness, goodness, wisdom, and bounty: It is he that before guided the ways 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 cometh nearer to God's 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 sun; our understanding too finite to comprehend this glorious and infinite being, and therefore I pass from what he is in himself, 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 personal union as he is man: To Angels he is father by creation, and to faithful men by adoption: As he is father to Christ, I consider of it ver. 3. here only, as he is father to the faithful.

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

1. For consolation to the godly: God useth them and ever will use them like a Father, both for the affections of a father, and for the provisions of a father: he both loves them, and provides for them, as a father for his children. God's 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 child; so it is with God. 2. A fatherly love is a tender love, it hath much compassion and care in it▪ such is God's love to the godly: Look how Parents pity their children so doth God pity them, that fear him, Psal. 103.13. yea God is troubled in their troubles, and his bowels are turned in him in their discouragements and griefs Isaiah 63.8. Ier. 31.18, 19. 3. A father still loves his child, so doth God, and much more, then all fathers, or any of them. For he loves with an everlasting love, Isaiah 49.14. and is called an everlasting father, Isaiah 9.6. Add unto these, that a father will love his child, though nobody else do: so can God love us, though he love alone. Though natural fathers, and kindred forsake us, Psal. 27.5.10. and spiritual fathers forget us, Isaiah 63.16, 17. yet God will never cease to love us, he will never leave us nor forsake us. Only we must ever remember, that God's love is a pure love: For it hath not in it hurtful indulgence, he will not mar his children with too much fondness: He can hide his face, and though he will never take his mercies from them, yet if they sin, he will scourge them with the rod of men, he will afflict them, though it be but for a short time. Psal. 89. Isaiah 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. diet. 3. preservation in trouble. and 4. portion. 1. For their attendance: he provides for them better, then the great men of the earth can do for their children: He hath given his Angels to be ministering spirits to all these heirs of salvation, and these pitch their tents round abo • t them, Psal. 34. Heb. 1.14.2. And for diet, they are fed with the food that perisheth not, yea such food, as he that eateth thereof shall live forever. John 6.27. 3. And for preservation in trouble, the power of God doth so keep them, that a hair of their heads cannot fall to the ground without the providence of their heavenly father, Mat. •• . and • o that 〈◊〉 all the hairs of their head are numbered, 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 spiritual blessings ìn heavenly things, and since the earth was forfeited into God's hands again, 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. Isaiah 45.11, 17, 18, 19. and in the world to come, they shall shine as the stars of heaven, and as the sun in the firmament, Mat. 13.43.

Ob. But God hath so many sons of this kind, how can he provide for them all?

Sol. Our hearts are not troubled for that: we believe in God, and believe 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.

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

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

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

Sol. Whatsoever they ask the father he will give it them: It is no trouble to God to receive Petitions from them continually, he delights in it, and rather blames them for asking so seldom, and so little, John 16.23.

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

Sol. The fathers of our flesh, correct us, and shall not the father of spirits do it? and the rather if we consider, that he shows his love therein: a man will correct his own son more, then another man's, and he doth correct us for our profit, that we might partake of his holiness 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 sons, and yet there is a great deal of difference between God's usage of wicked men, and of godly, even in their trouble. For he spares and pities his own children as a man will spare and pity his own 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 do with wicked men, Heb. 12. Isaiah 27.

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

Sol. The world knows them not, because it knows not God their father: they are now the sons of God, but it doth not appear, what we shall be : but we know, that when Christ shall appear, we shall be all like him, 1 John 3.1, 2.

This doctrine of God's fatherly love to his people may serve for instuction.

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

1. Godly men should learn here to live like the children of God, and so they'do, if they look to three things.

1. That they live without sin, and not shame their father by their wicked lives: their works should show, and bear witness by their care to finish them, that God is their father, and set them about them, John 5.36. Their righteousness must exceed the righteousness of civil men in this world: Mat. 5.20. and therefore their daily prayers unto God should be, that he would establish them in holiness before him, till the coming of Jesus 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 household of God, 2 Cor. 6.18. they should love their fathers house, Psal. 27.4. and deny utterly the love of this world, John 2.15, 16.

2. Carnal 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 always behold the face of God for them, and their heavenly father will requite their wrongs, Mat. 18.10. &c.

3. Earthly parents should here learn 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: God's greatest care is to provide holiness for his children, and should not they learn of God therein.

Lastly, this may serve for reproof both of some of the godly, and also of the wicked, that live in the Church of God: some of the godly do greatly forget themselves about this point, that is such, as stir not up themselves to take hold of God, and to call upon his name in their distresses, but sit down dismayed and dead hearted, as if there were not the compassion, care, or help of a father, in God: this is reproved, Isaiah 64.8. Those sons of Belial also, that live in the Church, and call God father, but live like the Devil, who indeed is their father, whose works they do: 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. John 4.23. & 8.38.41.44. 1 John 3.15. 2 John 9.

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

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

Some take sanctification in a large sense for man's righteousness in general, and obedience and sprinkling of the blood of Christ, as the two parts or kinds of it: by obedience understanding man's righteousness, or holiness in himself, and by sprinkling of Christ • blood, that righteousness of Christ, that righteousness (I say) made ours by imputation, both which are applied or wrought by the spirit of God.

Some others make sanctification the end, and obedience, and sprinkling the means, and so conceive, that before man's 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 God's Election for the fitting of us unto obedience of life, and the fruition of the benefits purchased by the blood of Jesus Christ; and thus, I take it, it is meant here.

The sum seems then to be this, that our lives may be obedient to God's will, and that we may enjoy the benefit of Christ's death, we must be sanctified within in our spirits.

Sanctification of the spirit. ]

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

1. Of not holy privatively, and so man, that was once without holiness, is made holy by regeneration, and justification.

2. Of less holy, and so God's children are daily sanctified by proceeding from grace to grace.

3. Of 〈◊〉 holy negatively, and so Christ as he was man was sanctified. For there was a time, when Christ had not this holiness in his human nature, viz. when his human nature was not.

Spirit is taken sometimes for the holy Ghost, sometimes for an evil Angel, 1 Kings 22. Luke 10.20. sometimes for the Gospel, which hath adjoined to it the spirit, or working of the spirit of God, 2 Cor. 3.6. sometimes for the soul of man, and so it is taken sometimes more strictly for the understanding, the Queen of the soul, the reason of man's mind (and then the soul is taken for the fear of affections) Ephes. 4. • 3. 1 Thess. • .23. sometimes more largely for the whole inward man, the whole soul with all the faculties of it, and so I take it here.

Divers things may be noted here in the general.

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

2. That our sanctification hath some dependence upon God's election, and that, 1. as he hath ordained the rules of good works, we should walk in, Eph. 2.10. 2. as he hath bound himself by his decree to guide his people to the holiness, he doth require of them.

3. That an outward civil life will not serve the turn, God requires especially the sanctification of the heart of man, 1 Sam. 16.17. when God looks for the marks of his own people he trieth the heart and reins, Ier. 11.20. & 4.14. Prov. 4.23. & 23.16. God's ways are in the blessed man's heart, Ps. 84.5.

4. That there is flesh in the best of God's Elect in this life, their spirits only are sanctified.

Thus in general. 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 lieth the sanctification of the spirit of man.

Our spirits have great need to be sanctified: 1 By reason of the first sin, they want original righteousness, and they are corrupt and infected with a general leprosy. 2. By reason of the steine and uncleanness all our actual sins have added to the former corruption. 3. By reason of the inhabitation of unclean spirits our spirits have in them trenches, cages, forts, and strong holds of Satan, 2 Cor. 10.4. and therefore had need to be cleansed after such soul spirits have been there. 4. The natural spirit of man frames nothing but evil, and that continually : this makes God so weary, Gen. 6.

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

1. The mind is covered with a veil, wrapped in an ugly mantle of darkness, distracted with error, coupled with a thousand forms of evil thoughts.

2. The memory performs no service to God: it should be God's Treasurer, and Register, but nobody is in the office to keep record.

3. The Will is grievously diseased, and with sickness 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 self. For man wills not always the same thing.

4. The affections out of the first poison of natural corruption, have such monstrous births of evil, that the spirit by them is set out of all order. They are compared to beasts, Isaiah 11. To fighting soldiers, 1 Pet. 2.12. To tyrants making cruel laws, 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 sleeps, or if it waken it is like a mad Dog▪ or Lion▪ or a Judge transported with rage: It is ignorant without light: it is soiled or • tein • d with a thousand sins: It is impure, and exceeding base, and without all properties of a divine Judge. For it is blind and will be corrupted, and will defer the Affise, &c. Insteed of a throne of judgment it is thrust into a hole, and horrible dungeon of darkness, where the Sun of righteousness 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.

The sanctification of the spirit lieth in two things.

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

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

For the first, if any ask, what there is in our spirits needs cleansing away?

I answer: That besides what hath been shown, many more particulars may be set out thus: There are vile both impieties, and unrighteousness in our spirits must be done away. For impieties: There is ignorance, error, atheistical thoughts, pride, hypocrisy, inconstancy, hardness of heart, and division of heart, conceitedness, vanity, self-love, hatred of goodness, false fears, carnal confidence, forgetfulness, doubts, unsettledness, unbeliefes of all sorts, and love of the world.

For unrighteousness: There are evil cares, & covetousness, lusts of all sorts, hatred, malice, desire of revenge, anger, fretting, worldly gri • fe, bitterness, discontentment, vain-glory, emulation, inordinate affection, and evil concupiscence: as good as men think their hearts and meanings are, they may by this taste see, how foul their spirits are.

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 soul, but upon occasion of this service against sin. And these are,

• 1. Spiritual poverty, or sense of sin and misery.
• 2. Base estimation, viz: of the world, with the pleasures, profits, and lusts of it, Phil. • .8. Isaiah 30.22.
• 3. Hatred of sin.
• 4. Shame for sin. Rom. 6.21.
• 5. Godly sorrow.
• 6. Fear.
• 7. Indignation.
• 8. A purpose and inclination to forsake sin.

Thus of the cleansing of the spirit.

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

The mind is adorned with three things, which come new into it.

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

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

1 1. A holy discerning of good and evil, truth and falsehood, by which the mind in a measure discerneth a general course of avoiding the ways of death and the 〈◊〉 of hell.

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

3. Wisdom from above, by which the mind is carried not only to a foresight, and forecast for the things of the soul and a better life, above the things of the body, and this life; but is furnished with certain feeds of discretion for practice with observation of the circumstances of time, place, persons, manner, end, occasions, &c.

4. A sacred frame of piety, and pattern of godliness and truth, and this pattern 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 mind God's watch, by the light whereof all the ways of the heart, and life are overlooked.

2 2. The second grace planted in the mind, is humbleness of mind. 1 Pet. 5.5. and this hath in it,

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

2. A lowly kind of forecast in all things to glorify God, and profit man, accounting it no abasement to serve and please with all readiness.

3. A thankful acknowledgement of the mercies of God infinitely above desert, by which a man holds himself not worthy of the least of God's mercies,

4. A freedom in matters of opinion, from self-conceit, by which a man attains to that, not to be wise in himself, or to rely upon his own reason, or judgment. Thus a man is not high minded.

5. An accounting of others of God's servants better then ourselves.

6. A proneness to humiliation for sin, and humility in carriage.

3. The third thing brought into the mind is purity of imaginations, holy thoughts, by which the mind 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 mind.

2. The heart is adorned with 8. graces.

1. Holy desires: such as the heart felt not before, such as these: after remission of sins, and righteousness by Christ, Mat. 5. after the means of God's kingdom, and the power of it, Psal. 42. 1 Pet. 2.2. after the presence of God, even that of glory, and the coming 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 God's house, Psal. 26.8. & 84.5. of the godly, Psal. 16.3. 1 John 3.14.

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

• 1. In the satisfaction of Christ for sin, Galat. 6.14. Rom. 5.11. & 15.13.
• 2. In his Election, Luke 10.20.
• 3. In the breasts of the Churches consolation, Isaiah 66.10.
• 4. In the word both read and heard, Psal. 119.77. Ier. 11.16. John 3.29. and so in the sacraments.
• 5. In the Sabbath, Isaiah 58.13.
• 6. In well-doing, Prov. 21.15.
• 7. In suffering for righteousness, Mat. 5.10.
• 8. In the presence of God knowing the soul 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 pertain to God. Rom. 15.17.

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

4. A holy fear of God, and that of his mercies, Ps. 147.11. Hos. 3.5. of his word, Isaiah 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 fear of his offense 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 Zion, 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 arms forever, Deut. 33.27. God's name is to him a strong tower, Prov. 18. in respect of which, his place is on high, even in the defense 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 own hands, yet he will hope, Job 15.19. By this sign God knows his in the day of trouble, and will own 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, Jude 23. any false way, Ps. 119.128. wicked company, Ps. 26.5. the work of such as fall away, Psal. 101.3. them, that hate God and goodness. Psalm 139, 21.

7. Peace: whereby a man is made to rest from passions, and perturbations, and enjoyeth tranquility in the contemplation of God's favor, Rom. 14.17.

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

And thus much of the adorning of the heart.

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

• 1. Life: it being quickened 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 do uprightly. Acts 23.1. Heb. 13.1. 2 Tim. 2.3.
• 5. Joy and refreshing, it is now a continual feast, Prov. 15.15.
• 6. Constancy, Job 27.6. so as no power can compel 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 evils.

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

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

2. For admonition to all men, to take heed, that they neglect not this great work of inward sanctification, especially if God have touched the heart with any inward feeling of thy estate and remorse of sin: Look to thyself, thy heart is deceitful, and sin is a witch: watch against security, or relapse into security▪ • e persuaded it is a dangerous thing to sin against the purposes of amendment: The axe is now laid to the root of the tree, and therefore trifle not, let not thy righteousness be as the morning dew ; thou art come near to the kingdom of God, quench not the sparkles of light and remorse. And much more this may warn such, as will not be touched with the care of sanctification, take heed of a swinish and dogged heart, the Lord will not cast pearls before such swine still. And thirdly, it may warn such, as rest in giving fair words: If they praise the Sermons, and speak fair to God's servants, they think all is well: The Devil could speak Christ fair 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 find not comfort in this work: oh labor about it, that thou mayest be cleansed from all filthiness both of flesh and spirit, even sanctified throughout, following after holiness, 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 return, there are many encouragements: Christ is given to us of God to be our sanctification ; and in his intercession, he remembered to pray for this, that God would sanctify us, 1 Cor. 1.30. John 17.14, 17, 19. and the word of Christ is able to sanctify 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 thankfulness, in such, as have attained in any measure to the gifts of God's grace herein, 2 Thess. 2.13.

Thus much of the sanctification of the spirit.

Unto 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: 1. the original of true obedience: 2. The rules or properties of true obedience in the manner of it. 3. The motives that might stir 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; God the Father causeth it by electing, &c. the Son by redeeming: the holy Ghost by calling. The word of God is the sampler or pattern of our obedience; for if ever we would bring our lives into order, we must resolve not to follow men's examples, wills, lusts, or our own reasons, inclinations, or conjectures; but only to have recourse to the Law of God: this must be the light to our feet, and the lantern to our paths, Psal. 119. & 19.2 Tim. 3.15. to the end we must obey them that have the over-sight of us, and do instructs out of the word, and observe the form of doctrine into which we 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 ear of obedience : Prov. 25.12.

2. The causes within us are either 1. general: the sanctification of our spirit; or 2. special, and so it is Faith: For the first, the coherence shows, that unless our hearts be sanctified, our lives can never be framed to true holiness and obedience; and for faith, it is certain before ever we can practice true obedience to the Law, we must have the obedience of Faith, that is, we must be persuaded of God's love to us, and receive his promises in Christ, and repenting of our sins, believe the Gospel : Rom. 1.5. & 10.16. 2 Thess. 1.8. The faith of the Truth is generally the chief guide of all our actions, whether they be works of reformation, or of our general calling, or particular carriage: 2 Thess. 3.16. For we must believe God's threatenings, power, promises, assistance and reward, or else our work will go slowly forward.

2. Now for the second: there are six things to be observed in the manner of our obedience, without which our life will never be brought into order.

1. The first is care. The Apostle saith, we must yield ourselves as servants to obey : Rom. 6.16. which notes, that we must do the works of God, and s • ew our obedience to him, as the servant doth his work, 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 Wisdom : It is not enough to do good, but we must be wise to that which is good, and simple concerning evil: This the Apostle shows, Rom. 16.19.

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

4. The fourth is abnegation : In obeying God's will, we must throughout the course of our lives be contented to deny ourselves, so as we would do God's will with patience, though crosses follow, Luke 8. A sign of the seed sown in good ground, it bringeth forth fruit with patience : and besides it imports, that if we mean to reform our lives aright, we must live soberly, showing our moderation in diet, apparel, recreations, and the like: yea we must not think 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.

5. The fifth is sincerity : and the sincerity of our obedience appears, both when we show respect to all God's Commandments, as well as one, obeying in all things : as also, when we obey without corrupt and carnal ends and respects: Gen. 26.5. Phil. 2.12.

6. The sixth thing is peace : we must lay our projects so for holiness, 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 offense : Rom. 16.18, 19.

3. For the third point, we may remember that it was long since noted by Samuel, 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 works, we do nothing with general profession of the name of Christ. Rom. 1.5. 2 Tim. 3.15. &c. If we obey not, we are the servants of sin, and it will be our ruin, we shall die in our sins: The Ministry had never been broken open, but that the Nations might be brought to obedience : Rom. 16.26. If you obey not, you break the hearts of your teachers: it is not good words, and liberal pensions will serve the turn, you must yield obedience to our Ministry in your lives, or else you do nothing: Phil. 1.15.16 2 Cor. 7.15. Vengeance is ready against all disobedience, every whit as ready in God's 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 Christ's blood, shall be given to them that obey, he is author of eternal salvation to them that obey. Heb. 5.9.

Thus of obedience in general:

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

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

Answ. It seems some men think so: Those hypocritical, flattering, and wicked men mentioned Psal. 12.3. say their tongues are their own, and yet it is certain, the Lord will have the tongue bound to the good behavior, I am. 3.3.

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

Answ. Men are extremely deceived that think they cannot commit dishonesty & impiety by their words. There is a world of wickedness in the tongue, Jam. 3.6. There are many sins which are most vile and hateful, which have their principal seat in the tongue, or are practiced in words, as blasphemy, murmuring, desperation, lip-service, swearing, cursing, perjury, charming, reproaching, persecution by the mocking of the godly, bitter words, filthy speaking, lying, backbiting, slandering, flattery, and false witness bearing, together with divers sins of deceit, hypocrisy, heresy, &c.

And on the other side excellent graces, and duties depend much upon the service of the tongue: God's glory; our own Callings, and other men's good are much furthered by the tongue. By the tongue men preach, pray, confess their sins, give thanks, comfort, exhort, rebuke, swear, vow, &c. and therefore great reason, we should show 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 ourselves. The catalogues of the sins we should avoid in our conversation, or of duties we should do, I omit here, having some purpose, if God will, to handle them more largely in Treatises by themselves.

And thus of obedience.

And sprinkling of the blood of Jesus Christ. ]

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

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

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

3. It is not enough, that the blood of Christ be shed to make us happy, unless it be applied 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, borrowed from the legal sprinkling; which shows us two things: 1. The great account that God and good men make of it, in that it was so solemnly 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.

For God here in his eternal counsel is brought in over-looking that first estate in Adam, and setting up his rest in this estate purchased in the blood of his Son. If any man marvel 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 only in two respects. 1. That we cannot fall from this happiness. 2. That Christ's righteousness imputed to us is better, then that righteousness was, inherent in Adam. Now for the world to come, heaven is better then paradise.

6. We can never discern 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. Justification and Sanctification are inseparable. Thus much for the general.

In particular, concerning this sprinkling of the blood of Christ, I consider two things: 1. What benefits the Christian enjoys 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 legal sprinklings.

The benefits which flow from the effusion of the blood of Christ are either general, or particular. The general are; 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 down of the partition wall between 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. Justification: which hath in it, 1. the pacification of God's anger: Christ's blood is the propitiatory, like the cover of the Ark, that hides the law from the sight of God, Rom. 3.25. 2. the pardon of all sins, 1 John 1. 7.9. Ephes. 1.7. 3. prevention of God's eternal wrath, or the loss of heaven, Rom. 5.9. 4. the garment of imputed righteousness, or putting on of robes made white in his blood, Rev. 7.14.

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

3. The sanctification of all the means of help to the believer both spiritual and temporal: the very book of God is sprinkled with the blood of Christ, that it may be opened, and of use to the faithful, and so all means else in his general 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 favor in God, and acceptation. Heb. 12.24.

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

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

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

All this may serve for divers uses: As

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 man's new birth in this respect excel all the nobility of birth in the world? John 1.13. What reason have we of thankfulness for so happy a condition? what should we complain of? what matters it, what we lose, or want, if we 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 everyone of us be incited to all possible care of assurance, that Christ died for us, and get it ratified to our hearts by all the testimonies we can. There be three witnesses of a man's happiness: 1. the water: 2. the blood: 3. and the spirit, 1 John 5.6. The water of repentance: the blood of expiation in the passion of Christ applied 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 unbelief and impenitency. Shall the blood of Abel cry for such vengeance, and shall not the blood of Christ much more? What a blood-guiltiness do these men draw upon themselves, that sin against the blood of Christ? If Judas burst his heart with despair 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 ceremonial legal sprinklings, and show, how they did in their kind fore-signify the mystery of this sprinkling of the blood of Christ.

There was a • ourefold legal 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 Paschal Lamb, Exod. 12. the third was of the bullock by the High Priest, cleansing the Tabernacle, Levite. 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 plain, I would take liberty to explain those types, as they lie in the text, though the explication thereof will in some things contain 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 distress they cry and seek reconciliation: the Lord makes an ordinance, and shows 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 offenders, till they bring him the blood of his Son to make atonement; 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 show the peremptoriousness of the Lord in this point, we must lay hold upon the blood of Christ, or God will never turn 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 speak 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 be offered up in the flower of his youth, and should likewise take the very infirmities of our nature upon himself: 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 says of Christ, my love is white, and ruddy: white, in respect of the righteousness of his life; and ruddy, in respect of his passion unto blood.

6. The Heifer was without spot, and blemish, to signify, that Christ should be without sin: He was indeed in the similitude of sinful flesh, but had no sin in his flesh : It is somewhat, that the Heifer must be such, as had in her self no blemish : Note, in her self ; for it is true, Christ had no fault in himself, 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 himself. Besides, the yoke was not put upon his flesh, because he had power uncompelled to lay down his life, and to take it up again. Some say, that a Heifer was to be offered to expi •• e the idolatry in the Calf, 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 God's law, but the former sense is the right.

8. This Heifer was to be brought to Moses, and why that? not only to signify, that Christ should be condemned under pretence of the breach of Moses law; not only because he should die by the appointment of the Magistrate; but to import, that Christ must be offered 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 Savior, or else they can never be accepted: This is the best, yea the only present they can bring to God to pacify his displeasure toward them.

10. Ver. 3. It is said, He shall give her to Eleazar the Priest. Who delivered up Christ to be slain? In the letter, the Jews ; in the mystery, the Elect. But why delivered to the Priest? to note (as in all other sacrifices) the priesthood of Christ by his eternal spirit offering up himself 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 Calf: 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 down by all Ministers one after another.

11. It must he without the campe, to prefigure, that he should suffer without Jerusalem, and thereby leave us a warning to withdraw ourselves from conversation with this world, and bear our reproach, John. 19. Heb. 13.

12. She must be slain before Eleazars face : The flesh of Christ was slain before the face of the Priests of the Lord in the New Testament; or rather Christ was offered 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 blind hopes thrust in their hands into this sacred blood: it must be touched, or applied with great discretion, and reverence; and the blood of Christ is to be touched with our fingers, or hands, not with our mouths, or hearts only: To note, that our practice should be died in the blood of Christ, and savor of the virtue of his death, and our applications of it, that so we 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 Christ's blood came most exquisitely, according to their own desire, when they said, His blood be upon us, and our children : But rather hereby is signified, that the Church of God only hath the benefit of Christ's blood applied; and then 7. times notes both the perfection of Justification, 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, hyssop, and scarlet are not without their signification: The Papists reach high here, that can find in these three to be meant three persons suffering with Christ: By Hyssop should be meant the Virgin Mary, and by the Cedar, John the Evangelist, and these two should suffer with him per compassionem mentis, and by the scarlet should be meant the thief, that suffered with him per compassionem carnis.

Some think that the Cedar-wood is hope, that dwells on high, and will not be putrefied: Hyssop is faith, a low growing herb, that fastens her root upon the rock: scarlet is charity : Others understand by the Cedar contemplation: by the hyssop humility, and by scarlet twice died, charity which is twice died, viz. on the one side with the love of God, on the other with the love of our neighbor: All these must burn in the Lord's passion: but I think, that hereby may be noted, that three things arise out of the passion of Christ: 1. th • 〈◊〉 of immortality. 2. the hyssop of mortification: For so the word purge applied to hyssop Psal. 51. doth import. 3. the scarlet is the blood of Christ, which is twice died, in that it is twice applied: once for expiation, 600. years ago: and then again for justification of every particular believer.

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 sin 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 Christ's Priesthood above all those legal 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 unclean by that, which did purify the people? Answ. Uncleanenesse was two ways contracted. 1. First by the foulness of the things touched, and so he that touched a dead corps was unclean. 2. Secondly by the unworthiness of the man touching, and so it was here: He must profess himself unworthy to touch so sacred an expiation; we had need to take time even till the evening to humble our souls, and bewail our unworthiness of the blood of Christ.

18. Now after the death of the Heifer, it is said Verse 9. that a man that is clean, must gather up the ashes of the Heifer, and lay them up without the Campe in a clean place. This man, that is clean, 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 kingdom. The laying up of the ashes imports the Christians accounts of Christ's merits, as his chief treasure: The clean place is the clean heart, for the merits of Christ belong not to all Gentiles, but to such as have a clean heart, and will keep 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 Jews.

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 God's 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 Christ's merits, and the water of the grace of the holy Spirit of God: This is the perpetual 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 unclean, till the Even : to note, that even the nearer a Christian comes to the merits of Christ, the more he is affected with the sense of his own uncleanness, he that hath the strongest faith doth most wash his clothes, yea he retains the sense of his uncleanness 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, about the passover there are not many things which need expounding.

The Lamb for the Passover is Christ the lamb 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.

The hyssop wherewith it is sprinkled, is the word of mortification.

The people are the faithful.

The house is the soul of man.

The doors of the house are the ears, eyes, and mouth of man.

The benefit is deliverance and protection from the destroying Angel.

In the narration of the sprinkling of blood used 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 succor and sanctify 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 faithful, that stand before, and bear witness 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 faithful.

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

These offer to God two kinds 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 practice of godliness: 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 himself all sufficiency of merits.

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

The means, by which it is sprinkled, is to be supplied 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.

In the aspersion of blood mentioned, Levite. 16. I note only four things.

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

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

3. The perfection of Christ's mediation, in that no man is joined 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 four horns of the Altar.

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

For instruction:

1. To the people, who should be above all things careful to seek the comfort of the application of God's favor in Jesus Christ: oh we 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 main end of preaching, which is to sprinkle blood upon the hearts of the people, that they may both be settled in the knowledge, and assurance of their right in Christ, and the covenant of grace, and likewise purged in their consciences from dead works: we do little by preaching, if we beget not reformation, and assurance in the hearts of the people; he preacheth not that sprinkles not.

2. For Consolation.

Be not fearful, Christ's blood will protect thee, as safely, as ever did the blood of the pascal lamb the children of Israel.

Be not doubtful, of the efficacy of it: For if the blood of bulls and goats &c. could purify in respect of legal cleansings? how much more shall the blood of Christ, who by the eternal spirit offered up himself to God, purge thy conscience from dead works, and make atonement for all thy sins, cleansing thee from all unrighteousness, 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 seem in thy eyes.

But especially be not unthankful for such a singular way of mercy, but with all gladness of heart rejoice above all things in Christ, & him crucified for thee. Hitherto of the persons saluted, the form of the salutation follows.

Grace and peace be multiplied to you. ]

It was the manner in their salutations to wish to their friends that which they accounted a chief happiness to them: So doth the Apostle here wishing the multiplying of grace and peace. Grace and peace ]

Grace must be considered two ways. 1. First, as it is in God, and so it is his free love and gracious disposition to show mercy in Christ. 2. Secondly, as it is in man, and so it notes either the gifts of their mind, or their condition, or estate in Christ, and so the faithful 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 soul, 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 unquietness and molestation, and adorned with needful blessings.

Grace and Peace are the two principal things to be sought, and wished in this world, when Christ comes to enrich the world, he comes with grace and truth, John 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 go 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 esteem and glorify the grace of God : It is all God asks for as it were at our hands, even to honor 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 gain the world (which yet they do not) and want grace and peace: but especially why do they not let Christians alone with their portion? why do they trouble them in their peace, and despite 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 be had before peace, there can be no peace to the wicked, and he is undoubtedly wicked, that hath not the grace of God.

Be multiplied. ]

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

The Husbandman would fain 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 do, that grace and peace might be multiplied?

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, I am. 4.8. and the meek 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 means of grace and peace: As thou measurest to God in the means, so will God measure to thee in the success: 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 God's laws, Psal. 119. and thou must go often unto God by prayer, who gives grace and glory, and will withhold no good thing, Psal. 84.12. 2 Thess. 1.11, 12. Run by faith to Christ, who is the Prince of peace, Isaiah 9.6. and stir up the grace of God, that is in thee. For thou hast not received the spirit of fear, but of power. 2 Tim. 1.7.

4. Thou must not perplex thy heart with the cares of this life: but in all things go 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 mind: Phil. 4. 6, 7.

Thou must make much of the beginnings of desires, joy, liking, and care of the means of godliness, and not let them go out, so as thou shouldest fails of the grace of God, or receive those graces in vain.

6. Thou must be resolved upon it to deny ungodliness and worldly lusts, and to live righteously, and religiously, and soberly in this present world: else thou c •• st never meet 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 Jesus Christ, Tit. 2.12. Isaiah 32.16. Psal. 125. ult.

This likewise may be comfortable to a poor Christian, and that two ways.

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

2. Secondly, if he consider the bountifulness of God to all, that seek grace and peace, it may be had in abundance. For the Apostle implies, that God will multiply grace and peace, if we be constant in the use of the means, and glorify him by seeking to him, he will give liberally and reproach no man.

Verse 3.

Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead.

HItherto of the salutation: the substance or the body of the Epistle follows: the doctrine whereof is two ways to be considered, 1. as it is propounded, 2. as it is repeated: Three things are principally propounded, and the same also repeated, or gone over again. 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 go over the same three things again. 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 manner of propounding, and the arguments themselves, by which he would comfort.

The manner of the Proposition is, that it is expressed in form of thanksgiving in these words: Blessed be the God and father of our Lord Jesus 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, &c. Two things I observe from the coherence of these words: First, that a Christian can be in • o such distress, but he hath still cause to be thankful 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 days of his dispersion he may observe many memorable things, for which he ought to bless God. Secondly, that a Christian should never [ 2] think of spiritual blessings, but his heart should kindle in him with desire to praise God for them.

Blessing is diversely taken or carried: sometimes man blesseth man: sometimes God blesseth man : sometimes man is said to bless God: and so here.

Man blesseth God three ways: 1. In his heart, when being refreshed with God's favor, and inflamed with the joys of his presence, and nourished with the sense of his blessings, he 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 confess and praise God either in secret, or openly: either privately or publicly. 3. In his works, and that 4. ways: • . When he sets up memorials of God's great works or deliverances. 2. When he receives the Sacrament, setting himself apart to celebrate the memory of Christ's death, by which the covenant of God was confirmed, and the fountain of all grace opened. David when he would render thanks unto God takes the cup of salvation. And the Sacrament is called the Eucharist from giving of thanks, and so the cup is called the cup of blessing : 3. By the obedience of his life striving to glorify God in a holy conversation. 4. And lastly by showing mercy, and thereby causing the hearts and lives of others to bless God.

Great reason hath man to bless God▪ 1. For God is blessedness it self, and whether should the water run but into the sea, from whence it is originally taken. 2. Besides the Lord hath required our praise, as the chief means of glorifying him : 3. And thirdly he hath blessed us, and therefore we have great reason to bless him. He hath blessed us in the creatures: blessed the work of our hands : blessed the fruits of our loins : blessed us in his son : blessed us by his Angels: blessed us by his Ministers: blessed us in the blessings of the Gospel, and blessed us in the fruits of the earth : blessed us in his house, and in our own houses: blessed us in our Sabbaths, Sacraments, the Word, Prayer, &c. blessed us in our souls, bodies, states, names, &c.

And therefore let the people praise thee O God, yea let all the people praise thee. All thy works praise thee, and the Saints shall sing of thy praise, and of the glory of thy power, and the majesty of thy kingdom • .

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

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

The Lord was used to be known to the old Church by the names of the God of Abraham, the God of Isaac, and the God of Jacob: but now in the Church of the Christians he is celebrated by the name of the God and Father of our Lord Jesus 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 ( John 20.1.) Christ saith, I go to your God, and to my God, and Psal. 45.7. it is said of Christ, God even t • y God hath anointed thee with the oil of gladness above thy fellows. Now if any ask, how this can be; 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 himself, but not son of himself : His person is of the Father: but his essence is of himself: but I think that this is properly taken or meant of his human nature, for that he received from God by the mighty working and over shadowing power of the holy Ghost.

And as he is the God of Christ, so he is the Father of Christ : his God in respect of his human 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 Melchizedek 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, in respect of which by an eternal generation the person of the Son was begotten of the Father: dreadful 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 manner, neither know I how to express a way of conceiving of this generation better then by way of negation, denying unto it, whatsoever hath imperfection.

There is a threefold generation.

The first is corporeal, called i • Schools Logical and predicamentall, and this i • of bodily things, which by themselves, and out of themselves, and without themselves do beget. The second is transcendent and metaphysical, and this is of spirits, and is men •• ll. For here the mind as an uncomp • unded subject, doth not o •• of it self, but by it self, and in it self beget, and thus it begets contemplation or reason, thoughts or affections. The third is supre ••• and singular, or 〈◊〉 , and that is that generation, by which the Father in himself, and by himself, by nature, and not by faculty or power, begets the Son, and this is th • t, which in this place is to be conceived of: so that we must as • e • d high • , then the geni • u •• of bodies, or souls, and 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 likeness between the Father begetting the Son in the Trinity, and earthly fathers begetting their sons in the world.

First here is no priority in time between the father and th • son, as in some sense there is in corporeal 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 coequal, as well as coeternal.

Thirdly, here is no division: the son is not divided from the father. For Christ is not only like the father 〈 in non-Latin alphabet 〉 , but of the same substance with the father, he is 〈 in non-Latin alphabet 〉 .

The consideration of this doctrine, that Christ is God's son, may serve for divers uses. For as it may confirm us in the detestation of the blasphemous wickedness of the Jews, that would never receive the doctrine, that Christ was the son of God: so it may diversely both instruct, and comfort: It may instruct us three ways. For first, here we may see, that it is a matter of necessity to be believed, and accordingly we should labor to inform ourselves aright in this doctrine, as being a point should be illustrious in the Churches of the Christians, and the rather because of that promise, that whosoever shall confess that Jesus is the son of God , God dwelleth in him, and he in God. Secondly we may hence gather our own dignity. For if this be an honor unto Christ to have God to be his father, then what reason have poor Christians to rejoice, 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 hear, that God is the father of Christ, now by other Scriptures we may observe, how Christ •• ryed himself toward his father, and from him we may learn, how to order our behavior also.

Three things are memorable in Christ. 1. Hi • 〈◊〉 . 2. His patience and humility. 3. And his willingness to die: all inferred upon this consideration, that God was his father. For first, If the father work, the son work • th also, yea whatsoever the Father did, the Son did also. Yea Christ did not desire to be believed, when he said, he was God's son, further, then he proved it, by doing the works of his father. And for his patience and humility it was admirable. This son of God had not whereon to lay his head: he endured the impious contradictions of vile sinners, he would not tempt God by presumptuous trusting upon extraordinary support, when ordinary means was offered▪ he was to be co • secrated through afflictions, and to learn obedience by what he suffered ▪ and when he had suits to God his father, he doth in all humility pray and importun • , yea h •• used strong cries in the days of his •• esh, and left his father to expound the meaning of his prayer: also by the good pleasure of his own will • ven to honor him, as he thought best for him. And for his willingness to die in the • 3. of John he useth that as a reason, why he could gladly go out of the world, because it was nothing el • e, but to go to his father.

In all these we, that are younger brothers, should learn, how to order ourselves 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 works we could show our generation to be of God by resembling his holiness. And for patience and humility, we are specially charged with it by Christ, even to learn of him to be lowly and meek, and it is a great shame for us to make so much ado about our crosses, when we consider the patience of Christ, or to think it much if we be not heard in our prayers at the first, or as we would have it in the letter of our desires, when we observe the carriage herein of God towards Christ the son of his love.

And as this doctrine doth instruct, so it doth comfort, and that especially three ways: 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 himself to be the son of God by the spirit of sanctification, showing his power in throwing down and dissolving the works of the Devil. 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 success. 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 show his greatness 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 we love Christ, and believe, that he came from his Father, and show it by using 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 honorable Lord. Many times if we serve earthly Princes, they may neglect us. For we seldom see all the followers of the greatest Princes come to preferment: but if Princes on earth were never so honorable, that they did purpose to exalt everyone of their servants, yet under that hope men may consume all their means, and in the end die beggars, because the Prince may die, before they get their preferment; but it is not so with Christians in their service of Christ. For as for greatness he is the King of all kings, and himself Lord of all lords ▪ so for well, he never neglected any, that served in truth and sincerity, and besides he cannot die. For he hath life in himself, and therefore blessed are they, that serve him, and trust in his goodness. For he ever liveth to make request for 〈…〉 have •• tten them to himself, that where he is, there they may be also.

Thus of the manner 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 Jesus Christ.

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 apparent, we can no way have mercy from God, nor glory in heaven, unless we be borne again. 2. The honor of it may appear, in that it is a work, that stands in relation to the mercy of God, the glory of heaven, the resurrection of Christ, the power of God, &c. all which belong to this admirable work of the new birth.

In the handling of these words, I consider of them, as they lie in order, and so here are four general 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.

The main proposition is, that there is abundance of mercy in God, he is full of compassion, and of great mercy his mercy is over all his works: It is so great, it cannot be expressed. The clouds may commend the extent of his faithfulness, and the mountains may shadow out his righteousness, and the deeps resemble his judgments : but who, or what can express the excellency of his goodness ? It cannot be fully discerned any way, but in heaven.

God's mercy is abundant: 1. In the fountain in himself, there is an Ocean of mercy in God: It is infinite in him, as his nature is; yea it is his nature it self to be so: 2. In the streams, and that either generally considered, and so it flows to all the creatures reasonable and unreasonable, good and bad, The whole earth is full of his goodness: or more specially, as it flows to the faithful. Now God's mercy is abundant to the faithful 3. ways: 1. In the kinds of mercy : for the Lord compasseth them about with variety of all sorts of mercy. 2. In the extent of mercy : He did not spend all his mercy on David, or Abraham, or the like: but he keeps and reserves mercy for thousands, even for all the thousands in all ages, that believe with faithful Abraham, and will hear and do all God's will with obedient David: He is plenteous in mercy to all that call upon him 3. In the continuance of mercy : for his mercy is as himself everlasting : and it must needs appear to be so, that God is wonderful abundant in mercy, because it is he, that is the father 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 God's abundance of mercy, may be both for instruction, and consolation. 1. For instruction two ways principally: For first it may teach us therefore to run unto God in all misery, to seek, desire, pray for, wait for, and trust upon his mercy: Here is enough, and therefore woe unto us, if we will not seek it, when it may thus plentifully be had: Our confusion is just, if we neglect and forsake our own mercy, it being opened and offered in such plenty: and secondly, this should teach us, how to show mercy, even to do it in all possible abundance, both for continuance, and extent, and for all the kinds both of corporal and spiritual mercies: for we should be mercif • ll, as our heavenly father is merciful.

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 pity is, how full his goodness 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 sins, yea and to multiply pardon too : how he passeth by transgression, and taketh away iniquity, how wonderfully he is pleased in himself with sh • wing mercy, and how he quieteth himself, and rests in his love.

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

Answ. It is not: For this doctrine is restrained for that; both if we respect godly men, and if we respect wicked men. If we respect godly men: It is certain, that though the Lord will not deny his mercy, or take away his goodness from them; yet if they break his commandments, he will visit them with the rod , and make them to know by his strokes, how bitter • thing it is to abate of their care to fear, and serve God: 1. And for wicked men, it is wonderful clear, that the Lord for all this goodness in himself, or unto good men, will not by any means clear the wicked. If they bless their hearts against his threatenings, he will not be merciful to them : It is true, that power and mercy belongeth to God ; yet it is as true, that he will give to every man according to his work : they only shall find mercy, that confess and forsake their sins : while they follow foolish vanities they forsake their own mercies: He that made them will not pity them, and he that formed them, will not have mercy upon them: God is gracious, and merciful, slow to anger, &c. but it is only to such, as turn to him with fasting, weeping, and mourning .

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

Answ. Yes, he doth: but deceive not thyself, he doth not show them this mercy to forgive their sins, or save their souls: and that thou mayest know distinctly, what mercy God doth show, I will instance in one only place of Scripture, and that is the 9. of Nehemiah : for there thou mayest see, what mercy the Lord shown to the wicked and rebellious Israelites. To omit the extraordinary: he gave them good laws, ver. 13. and made known to them his holy sabbaths, ver. 14. and forsook 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 cried sent them Savior's to deliver them, ver. 27. and after often revoltings, he was often entreated, ver. 28. and did withhold his worst and consuming judgments for a long time, ver. 30, 31. these and such like mercies, the Lord may, and doth show to wicked men.

Hath begotten us again, &c. ]

Hitherto of the mercy of God: now it follows, that I should entreat of the regeneration of man. As for the necessity, and honor of the work of the new birth, I have touched it before; I only here propound three things to be considered of: 1. The means: 2. The lets: and 3. the signs of the new birth.

For the first: the ordinary means, by which God doth beget us again, is the word preached, as these places do evidently show. Rom. 10. 14. 1 Pet. 1.23. 1 Cor. 1.21. Gal. 3.2. Isaiah 55.4.

For the second: this great work is marvelously hindered, and that diversely: For first many men are seduced : seduced I say, either with hope of [ 1] mercy howsoever, or with the colors of civil honesty and some good they do: 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 Baptism: 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 senseless and ignorant, and through [ 2] wretched inconsideration wear out their days without care or conscience: they never consider either the number, filth, or guilt of their sins: or the greatness and fierceness of God's wrath and threatenings against their sins: or of the certainty and dreadfulness of the vengeance to come: or of the nearness of death, or terror of judgment: 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 God's ordinances, and the absence of God's spirit, and the impotency of all the faculties of their souls unto that which is good.

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

Fourthly, worldliness is a monstrous let in many: I say not covetousness, [ 4] which is an excessive desire of having super • luities: but a vain over-loading of the mind with continual cares about businesses in the world▪ The love of earthly things, and the cares of life choke all the sense, they get in God's house. For they suffer their business to eat up their thoughts and consideration, whence flows forgetfulness and hardness of heart.

Fifthly, this work hath many and great adversaries, if we respect it in [ 5] the truth and sincerity of it: It is opposed mightily by devils invisible, and by wicked men of all sorts visible; sometimes by learned men, sometimes by the profane multitude: Satan strives to overwhelm the beginnings of it in many with the floods of reproach, and disgraceful oppositions.

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

Thus much of the lets.

3. Now for the signs of new birth: amongst many, I instance in four. The first is the washing of mortification, by which I mean a serious, secret, and unfeigned voluntary godly sorrow for all sin, striving in particular to bewail those sins, 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 : This is the washing of the new birth .

The second is the imitation of Christ, by which we follow him in the regeneration. Now this imitation of Christ must have in it three things. First a willingness to deny our ease, profit, credit, will, or what else can be, taking up any cross, that we may show our desires to be like him in sufferings: secondly, humility and lowliness, which will show it self, not only in a continued base opinion of ourselves, by reason of our corruptions; but also in the meekness and quietness of our affections, and in readiness to do the meanest office in the service of Christ, or his members: thirdly, innocence of life, or a constant care to be holy as he is holy, hungering after righteousness, and loving purity, and seeking the contentment of all well-doing.

The third sign is the love of all such▪ as are begotten again of God : For whosoever is borne of God, loves all those, that are borne of God: but this love of God's children is such a love, as shows it self: first by a desire to love God and keep 〈…〉 godly do: secondly, by a willing and ready Apology for such as fear God: thirdly, by fellowship with them in the Gospel: fourthly, by sympathy or compassion in their joys, or sorrows: and fifthly, by an estimation of them, as the only excellent ones.

The fourth sign is the inbred native desire after the sincere milk of the word . By the desire to suck you may discern a living child from an abortive birth: but then it is to be observed, what kind of desire it is. For the comparison showeth, 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 joined with a secret and sound contentment in the word: The child 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 milk and sincere, it affecteth plainness, and acknowledgeth no wisdom like God's, nor effectualness of speech more powerful, then the words of sacred scripture; and lastly it is such a desire, as intends growth in knowledge, wisdom, utterance, prayer, grace, and holy duties.

Thus much of the signs.

The consideration of the glory and necessity of the work of our new birth, may exceedingly reprove the wretched, and willful neglect of it in thousands of people, especially of such, as be continual 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 sins are like the spots of the Leopard, which will not be gotten out. These have had promises to allure them, and precepts to divert them, and threatenings 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 hear their own lets opened, and yet go away unreformed? Oh the depth of the deceitfulness and wickedness of man's heart !

Unto a lively hope, &c.

Four 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 distress, but there is hope, the poorest Christian hath , his hope, and if he were enclosed with crosses, yet he is a prisoner of hope : and therefore we should pray God to show us the hope of our calling, and should the more willingly suffer afflictions, rejoicing in hope.

Secondly, none have hope, but converted Christians▪ For all carnal men are without hope in the world; I mean without true hope. For the hope that wicked men have, though they lean upon it, is but 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 .

Thirdly, there is one hope unto all God's 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 reign together in heaven .

But the fourth thing is the chief, 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. Now if any ask, 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 means: for a lively hope will use all the means, that are appointed of God, and not that only, but it seeketh and expresseth the affections requisite to the right use of the [ 1] means, and it will be painful and patient: Now the common hope of carnal men betrays it self in this, that they think to g • e to heaven, though they never use the 〈◊〉 , or 〈…〉 , nor with any [ 2] pains or patience. Secondly, in adversity a lively hope plainly shows it self: For it will make a man to run to God, and pour out his heart before him, 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 brook to come in God's sight; it runs to carnal and devilish helps, and if it fail in them, it excites impatient murmuring, or despair. Thirdly, a lively hope is attended with lively joys: [ 3] when God works the hope of heaven, he works also at some time or other, more or less the joys of heaven, which he utterly denies to wicked [ 4] men. Fourthly, man's hopes may be tried by • he object: A • ke a wicked man, what is the thing he would have in heaven, and he must answer, it is the joys and happiness of heaven: But ask a godly man, what he would have in heaven, and he soon answers, it is the holiness of heaven, he would be there, because he would sin no more: but the wicked would be there, because they would suffer no more: it is righteousness that hope waiteth for. [ 5] Fifthly, the true hope will acknowledge the truth, which is according to godliness: but the false hope thinks it enough to know it; it will not adventure it self to be so forward as to profess it. Lastly, whosoever hath the true hope, [ 6] purgeth himself, that he may be pure, as Christ is pure : but the dead hope cannot abide much mortification.

The use of all this may be to instruct both carnal men, and godly men: Carnal men should take notice of this difference, that so they might address themselves to seek this true and lively hope, which that they may obtain, or attain; they must shun hypocrisy, and deny all ungodliness, and worldly lusts, and labor for true grace: for the hypocrites hope shall perish, and we can never attain unto the blessed hope, unless we resolve to live soberly, and righteously, and religiously in this present world ; and this everlasting consolation and good hope is had only by grace : and the godly should here learn to hold fast their lively hope, as one of the excellentest fruits of their regeneration, and their daily refuge should be to nourish 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 might have hope.

And thus much of the third thing.

By the resurrection of Jesus Christ from the dead.

Concerning the resurrection of Christ, as it may here be considered of, • propound four 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 work of redemption: Some understand the words, of his spiritual resurrection in our hearts by faith through the operation of the spirit of grace: for as he dieth in us by infidelity; so he riseth in us by faith, But I • ache 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 soul to it, and receiving to himself in his human nature, a blessed, celestial, and glorious life. In the belief of this we differ from Pagans : They can believe, that he died; but we must believe, that he rose again. This was solemnly foretold by David, and foreshowed by Io • ah ; manifested by an Angel ; recorded by the Evangelists ; published by the Apostles ; and demonstrated by six several apparitions.

Now for the second: The resurrection of Christ i • • fountain of singular benefits unto us: For from thence flows, 1. our glorification: for he went away to provide a place for us, even to prepare 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 mortal 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 son of God: and that our debt is paid, and that he hath discharged the uttermost farthing (for else he had not been let out of prison,) and that he hath vanquished all our spiritual enemies, and utterly foiled and disarmed them, in that they could not keep him down, when they had him in the grave: but he hath triumphed over them. 4. Our justification, and regeneration : for so the Apostle shows in the 4. to the Romans, that he rose again for our justification, and here it is expressly said, that we are begotten again through the resurrection of Jesus Christ.

Quest. But may someone say: If this be true, that we are begotten again by the resurrection of Jesus Christ; then it seems, men were not b • gotten again in the Old Testament; or else not by the resurrection of Christ: For he was not then risen.

Answ. For answer hereunto, we must consider in the resurrection of Christ two things: 1. The act of his resurrection, and 2. the virtue of it: we are not regenerate by the act of his resurrection: and for the virtue of it, Faith could receive it, as well as the act was to come, as now in us it doth the act being past: Christ was risen in the Old Testament three ways: 1. In the counsel of God. 2. In the word of prophesy. 3. In the efficacy of it.

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

Answ. I answer: Christ must be considered two ways: first naturally as man : secondly mystically as head. If Christ be considered barely as a man, it doth not follow; but if he be considered in the mystical union with his members, as he sustaineth their person, and was surety for them it will follow, he rose again to this end, that he might receive power to raise our souls by the first resurrection, and our bodies at the last day. Or more plainly thus: Our regeneration depends upon the resurrection of Christ three ways: 1. As his resurrection was a pledge, and assurance, that he would raise us; he shown his power, that he could do it, he laid down his body before our eyes, and quickened it again before our faces, and gave us that sign to assure us, of what he could do fo • us. 2. As by his resurrection, he merited ours. 3. The spirit of Christ applies the virtue of Christ's resurrection for the quickening of us, and the accomplishment of our whole vivification, and new obedience.

The uses of Christ's 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 anything to the charge of God's chosen? who shall condemn them? Is not Christ dead or rather risen again, and sitteth at the right hand of God, and maketh request for us? hath he not paid our debt? hath he not fully triumphed over death, sin, and hell? Again: would we have a sign, that in Christ all the promises of God shall be yea and Amen? we need no other sign, then this, that as Jonah was three days and three nights in the belly of the whale; so the son of man was three days in the heart of the earth, and the third day rose again. Finally, why should we now be afraid of death, or any other spiritual, 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 ourselves 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? thanks be to God, which hath given us victory also through Jesus Christ our Lord.

But if we would have benefit of Christ's resurrection, we must then seek the virtue of it to ourselves, as the Apostle shows in his own practice, Phil. 3.9.

Quest. But how may we extract virtue out of Christ's resurrection?

Answ. We may get out the virtue 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 believing, that it shall be according to God's promise effectual unto us: And we must also attend to the motions of the spirit, yielding ourselves over to be framed by them, and we must not think much to suffer the labors of God's messengers to work upon our stony hearts, as the Angels of God rolling away the stone that lieth 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 follows in the fourth verse.

Verse 4.

To an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for us, or for you.

THis argument is taken from our glorification, which is here generally described to be the inheritance of the Saints, which is amplified four ways. 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 inherit, and they are you, that is you that are begotten again. Fourthly, by the place, and that is heaven, the best place. For it much commends an inheritance, if it lie 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, and so it is in four respects. 1. because there we shall need none of those means of preservation, which of necessity are requisite in this corruptible world; neither for the body, nor soul. For our bodies, we shall need no air, food, sleep, heat, or cold, apparel, or the light of the Sun, or Moon, or marriage, or physic. And for our souls, we shall need no sabbaths, sacraments, temple. 2. Because our happiness shall not be annoyed with anything, that might corrupt it either without us, or upon us, or in us. There shall be no war, no unquietness, no violence, no fraud, no sickness, pain, weakness, old age, no terrors, no sorrow. 3. Because this happiness shall never expire, it is immortal, there is no death there; hence the word is rendered by some immortal. 4. Because it is an estate of all perfection and blessedness, and so some think it is the genus to the two other words.

The second thing affirmed of this inheritance i • , 〈◊〉 •• defiled, 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 devil, 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. Because there we shall bejoyned to God, that most undefiled essence, the fountain of all holiness, whence will flow two admirable felicities: First, the continual Vision of God, in respect of which, we shall behold him immediately, we shall converse with him no more by scriptures, creatures, signs, or other means; but by an 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 pouring out of the divine essence, but by the communication of divine qualities, such as are immortality, wisdom, glory, justice, virtue, &c. Thirdly, because we shall there enjoy the fellowship with unspotted Angels, and blessed souls, and that after an undefiled manner with all purity, concord, and quietness. 4. Because we ourselves shall be clothed with perfection of nature, being made like: unto Christ-man, and that both in soul and body: In soul, God's image in undefiled graces being perfected without mixture either of defects, or corruptions: yea our very bodies shall be made like the glorious body of Christ • For they shall be without death, shame, weakness, or trouble some drowsiness, or unweildinesse. For so the Apostle to the Corinthians excellently showeth, by opening four dissimilitudes between the sowing, and the raising of the body: It was sown 1. in corruption, 2. in dishonor. 3. in weakness, 4. a natural body: but it is raised, 1. in incorruption, so as it cannot putrefy or die anymore: 2. in glory, so as it shall never be shamed or dishonored either through deformity, or reproach; they shall • shine as the sun in the firmament: 3. in power, being delivered from all weakness, or infirmities: 4. a spiritual body, because in divers respects they shall be as the spirits, or angels; as 1. in continuing without meat, or marriage: 2. in swiftness, or agility able with inconceivable nimbleness to pass through the air, or 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 weakness or weariness.

The third thing affirmed of this inheritance is, that it withereth, or fadeth not, and well is this happiness praised for this: For how should it wither, 1. if we respect the presence of God, and the Lamb, who will be all in all ? Can the Sun in nature refresh the creatures, and shall not the brightness of God's presence do it much more? Was it such a privilege to eat at David's table, or to sit down in the kingdom with Abraham, Isaac, and Jacob: what then shall it be to be refreshed with the fullness of the sweet presence of God? 2. If we respect the fullness of all joys and contentment, which shall forever support the hearts of the Elect; their joys shall never be dried up, nor grow into loathing, as all earthly