A Commentary on 1 Peter 1-3

Verse 13.

Wherefore gird up the loins of your mind: be sober, and trust perfectly on the grace that is brought unto you by the revelation of Jesus Christ.

HItherto of the first main point of the doctrine of this Epistle, viz. matter of Consolation. Now follows the second, viz. matter of Exhortation, from ver. 13. of this Chap. to ver. 8. of Chap. 3.

The Exhortation is twofold, general and special: general, concerning such duties as belong to all Christians as they are Christians, to ver. 13. of Chap. 2. special, concerning particular duties, as they stand in special relation to others, ver. 13. of Chap. 2. to ver. 8. of Chap. 3.

The general Exhortation is likewise twofold: For either it concerns the matter of holiness in this Chap. or the means of holiness, Chap. 2.1. to 13.

In these words, and the rest that follow to the end of this Chapter, two things may be noted. First, the things to which he doth exhort. Secondly, the reasons, by which he doth enforce this Exhortation.

The things to which he doth exhort are three.

• 1. The first concerns the renovation of the mind: gird up the loins of your mind.
• 2. The second concerns the moderation of life, Be sober.
• 3. The third the confirmation of hope, Trust perfectly, &c.

The reasons are six, taken

• 1. From the image of God, ver. 14, 15, 16.
• 2. From the judgment of God, ver. 17.
• 3. From the redemption in Christ, ver. 18. to 22.
• 4. From the relation to the godly, ver. 22.
• 5. From the immortality of the soul, ver. 23.
• 6. From the immortality of the body, ver. 24, 25.

Thus for the order: From the coherence divers things may be noted.

First, that we are seldom comforted, but we had need to be exhorted, so apt are our hearts to security, and so usual is it, that deadness of spirit should follow lively joys. Besides, Satan is aptest to cast in his base injections after any comfort, as it was with Paul after his revelations.

Secondly, that the best use of Consolation, is to stir us up to godly conversation, and the settling of faith and hope; and thereby we may note a difference between the illusions of Satan, and the true comforts of the holy Ghost.

Thirdly, that the meditation of the desire of the Angels, and the true Prophets of God should make us ashamed of the slowness of our hearts, and quicken us to gird up the loins of our minds.

Gird up the loins of your minds.

These words are metaphorical, and may be three ways interpreted.

1. First, hereby may be signified, that we should with all care lay hold upon God's covenant, and in our minds and affections embrace it: For the girdle upon Jeremiah's loins is a type of God's covenant with the people, Ier. 13.11.

2. It may note the humiliation wherewith our minds and hearts should be abased before the Lord: so to gird the loins must be taken, Isaiah 32.11.

3. But thirdly and chiefly, hereby is signified the care we should have to remove all the impediments that might hinder faith and godliness: it being a metaphor taken from the manner of the Eastern people, who wore long garments, which till they were girded up, were a great hindrance both to labor and travail.

4. To these may be added, that it is used to note the watchful expectation of Christ's coming, Luke 12.35.

And so in general we may here note,

1. That true godliness, and devotion, and faith have many hindrances: There are many lets in the way of life; never any could order their course so wisely, but they did find impediments.

The use is for confutation of such as find no hindrances: If it be the true grace of Christ, there are lets: a sign they are in a slumber, and know not the ways of heaven: these ways are strait and narrow. Secondly, for comfort and encouragement to the godly that are troubled with lets; it hath always been so, the godly were ever annoyed with the loins and long garments.

2. That the first care should be to be prepared, and resolved against these lets.

3. That these lets are daily, they are as the very garments of our backs.

4. That they may be many times about things that seem needful.

5. That of all the impediments of godliness, those that are within are the worst, therefore he saith, gird up your minds. Ill company, multitude of business, carnal counsel and friends, losses, disgraces, enemies, and wife, and farm, and riches, and pleasures, are great lets; so is the world, and the devil: but yet the worst are within the minds of men. And thus in general.

Now in particular divers things may be profitably considered.

• 1. For what men must be thus prepared and made ready.
• 2. What are the garments of the mind, or inward lets.
• 3. Why must they be girded up.
• 4. How must they be girded or restrained.
• 5. It is to be noted, that he saith, gird up, not cast off.
• 6. The Uses.

[ 1] For the first, this metaphor in the letter was used in those countries upon four occasions. 1. When they were to go a journey, 1 King. 4.29. & 9.1. 2. When they were to run a race. 1 King. 18.46. 3. When they were to fight a battle, 1 King. 2.1. 4. When they went to labor, Prov. 31.17. In all four senses spiritually we must have our minds girded and resolved against impediments; we are travellers, runners, laborers, fighters, and in all these respects we must be girded and addressed to them: we can never run the race of godliness, we can never do the works of godliness, we can never abide the hard strife, and fight of godliness and faith; we can never hold out in our journey to heaven, unless we daily strive against the hindrances that, will be cast in our way, I say daily, and inwardly.

[ 2] For the second: there are 14. internal lets of godliness: 12. of them implied in the comparison of long garments, and 2. of them in the similitude of loins.

The twelve inward lets are these:

• 1. Ignorance, a veil, Isaiah 25.8. it hinders, Eph. 4.17.
• 2. Carnal reason, 2 Cor. 2.18.
• 3. 〈◊〉 thoughts, or contemplative wicked • esse, I • r. 4.14. Gen. 6. & 8.
• 4. Security, mindlesnesse, incogitancie, which shows it self either by not heeding, or by not r • membring, or by not resolving, or applying, or practicing.
• 5. Love of the world: It is not much business, or wealth, or many occasions; but the love men have to the world, that hinders them. Cares of life.
• 6. Troubles of mind : disquietness of mind, worldly or causeless sorrows, impatiency, when men's unc • rcumcised minds will not bear the punishment of their sins. These hinder assurance, society, labor of godliness, L • v. 26.41. see the phrases used Prov. 15.15. Eccl. 2.23.
• 7. Fearfulnesse and doubts, fear of this trouble, and that disgrace, or difficulty, or ill success, &c. Ier. 1.17. Rev. 21.8.
• 8. Hypocrisy : a double heart, a heart and a heart, allowance of distractions, &candc This frustrates all for the present, and angers God.
• 9. Precipitation of mind, when men's haste is in them, as the Hebrew phrase is, Job 20.2. Thus David said in excessumentis: it is translated, in his haste, I am cast out of thy sight: suddenness, rashness, adventurousnesse is hereby meant, Prov. 15.28. This hinders, 1. soundness of understanding, by exposing to temptation. 2. by leading out of the race.
• 10. Hardness of mind, opposed to fearing always, Prov. 28.14. unteachablenesse: the difficulty that is in men to be persuaded, or moved.
• 11. Discouragement, Heb. 12.13.
• 12. Consternation, or amazedness of mind: Luke 24.4. 2 Thes. 2.2.

And when he saith not barely, gird up your minds, but the loins of the mind, it importeth two things. For the loins in the mind signify 1. heaviness, dullness: so the word used 2 Chron. 10.10. 2. concupiscence: these must especially be girded hard; yea all the rest must be girded upon these.

Thirdly, we should gird up our minds for divers reasons. [ 3]

• 1. Because the mind not attended will else run into a secret frame of evil cogitations, or stand still in emptiness being not woond up.
• 2. Because that which is halting may be turned out of the way, Heb. 12.13.
• 3. Because the mind in pollution, as it is most secret, so it is most loathsome, Tit. 1.15. Eph. 2.3.
• 4. Because else through custom we may come to a reprobate mind, Rom. 1.
• 5. Lastly, because the keeping of our minds is the keeping of our souls, Prov. 9.8.

For the fourth, there are divers rules to be observed for the girding up of our minds: we may gird up our minds divers ways. [ 4]

1. By confessing and complaining of them (I mean of these secret impediments) unto God; one way to restrain them is to confess them.

2. By inflaming the love of God in our minds. For if we could love God with all our minds, we were safe from all impediments.

3. We must be sure we be renewed in our minds. For the old mind will never be girded up; we must be renewed in the spirit of our minds, that is, in our carnal reason: for that like an old belldam is the mother and nurse of all the rest, Eph. 4.23.

4. We must speak often with our minds, as the Hebrew phrase is, that is, we must observe, check, inform, consider, and direct our minds.

5. We must get the word of God written in our minds, and obey the motions of the Spirit, that law of our minds.

6. We must converse much with the godly, and wise, that they may stir up our minds, especially laboring to be of the same mind with them.

7. We must carefully put on that girdle of truth, mentioned Eph. 6. which is inward sincerity, which is a care speedily to strive against those inward corruptions daily, and with strength of resolution.

8. Lastly, in this text two things are exceedingly available: viz. 1. sobriety in the use of earthly things: 2. and perfect assurance of God's favor and glory to come. It is want of settled assurance, and the love of earthly things, that so much entangles men with the hurt of all sorts of impediments.

The fifth thing to be observed is, that he saith, gird up, and not cast off, importing, that in this life, even in the godly, [ 5] there is not a perfect deliverance from the inward strife with hindrances that arise from our corrupt nature: Those garments they have still, but they are girded up, which is true of the most of the impediments mentioned before.

The Use is for great reproof of our incredible slackness herein the most of us, who know not of any lets in our mind; never observe ignorance, carnal reason, security, love of earthly things, worldly sorrow, hypocrisy, precipitation, discouragement, dullness, and evil thoughts. Those of us that do discern them, how weak are our hearts? how do we trifle? we feel them not to be a burden: we resist them not in the beginning. How justly might God leave us to a very reprobate mind for our slackness herein even of knowledge? How justly might we be left to ourselves, and so be turned out of the way, and there left either never to return, or not without unspeakable horror of conscience.

[ 2] Secondly, let us be warned, and stir up ourselves in a daily care in the way to heaven, and the labor of godliness. Let us consider, that this is given us here in charge in the very first place, as the ground of all the rest: in vain to expect holiness of life, if we look not to the daily lets of godliness. And the rather let us be encouraged hereunto, because though we have these things in us, yet if we use the means to gird them up, it will not hinder our acceptation with God, nor the success of our godly profession.

Be sober. ] There is a sixfold sobriety.

1. Sobriety in opinions, of which the Apostle saith, be wise to sobriety, Rom. 12.3. This hath in it, 1. A fear to conceive of God or godliness, after any senseless or unwarranted course. 2. A repressing of that itching desire after the knowledge of God's secrets, or hidden things, Deut. 29. ult. 3. Modesty in venting our opinions, or delivering our judgment. 4. A suspending in doubtful things. 5. A yielding upon implied dangers in things indifferent, as in reformation of such abuses as we see good men condemn, though we have not express Scripture: A singular waiwardnesse in many, they will not leave their faults till direct Scripture be brought against it, as in vanity of apparel, &c.

2. Sobriety in prayer, 1 Pet. 4.7. and to be sober in prayer is, 1. to be advised and deliberate; desirous to pray according to God's will. 2. It is not to be intemperate or peevish, as Jonah was. 3. It is to be stayed, and settled, and stablished in persuasion, not wavering, & inconstant, or tossed with doubts and causeless fears. 4. It is to pray with due respect of God's Majesty, without trifling or vain babbling: it is to let our words be few, Eccles. 5.5. 5. It is to keep God's counsel, not to be proud, or boast of success, or speak of the secret sweetness of God's love without calling: it is to conceal the familiarity of God in secret.

3. Sobriety in the practice of godliness: in general this the Apostle calls holiness with sobriety, 1 Tim. 3.15. which stands, 1. in lowliness of mind, and sense of our own vileness: it is to be holy without vain-glorious boasting. 2. In keeping the bounds of the Word both for sins and duties: it is to take heed of fancies, or vain stretching out of our practice to avoid such things as any way the word condemns: so in duties. 3. In not meddling with the business of others: it is not to be a busy body, to spend ourselves in prying, or censuring, or inquiring after others: It is a vile thing to s • ffer as a busy body, 1 Pet. 4. 4. In avoiding rash zeal and indiscretion in the circumstances of well-doing. The word is sometimes rendered discreet, as Tit. 2.5. and vigilant, ver. 2. 5. In not judging, Gal. 6.1, 2.

4. Sobriety in respect of the pleasures and delights of this life: and to be sober in them is, 1. To let the Word of God be our rule for the matter of them, not to delight in unlawful pleasures, as chambering and wantonness, or unlawful sports and games that are of ill fame. 2. To restrain our affections in the use of them: to use them as though we used them not, not suffering our hearts to be stolen away by them. 3. To restrain the excessive use of them, not to make a vocation of them, a special sin in the Gen • ry of this land, and their followers. 4. To be well advised for the circumstances, the place, time, company, and such like; that we neither ensnare ourselves, nor give occasion of offense. 5. To restrain the passions that use to break out about them, that they be not occasions of discord or contempt, as Envy, or any evil affection. 6. Not to make merchandise of them, as to use their sports as means of gaining from others. 7. To use our delights with consideration of our callings, as Ministers, children, women, servants, &c. that which may be comely in others, may not be so many times, and in many things, in these.

5. There is sobriety in apparel, 1 Tim. 2.9, 10. This sobriety hath in it four things: 1. Comelinesse, which takes order for both extremes, that our apparel be neither rude to dishonor our body, nor strange for the unwontednesse or unseemelinesse of it. 2. Shame fastnesse and modesty, which takes order 1. that our apparel be not the apparel of another sex, Deut. 22.5. 2. or of known dissolute persons: modest women may not go as whores go. 3. that it tend no way to provoke inordinate desires in ourselves or others, as painting, perfuming, naked breasts, &c. The third thing is frugality, which hath respect, 1. to our degree, that we go not above it: 2. to our ability in that degree, as if we be in debt, or of less means then others of that degree. 3. to the rate of our expenses: for to spend as much as the foremost in our rank is no sobriety, though we observe the two former rules. It is sobriety not to be so costly or brave as others, as we by our degree might be. The fourth thing is piety: a Christian should in his very apparel proclaim his religion, not only by the moderation of it, but by a free willingness to do good to any, and by professing to know a greater comeliness, even the decking of the hid man of the heart, and the ornament of good works.

For the clear understanding of this doctrine concerning apparel 4. rules are to be observed.

1. That whereas the Word of God doth not precisely tell what apparel we should wear: the judgment and example of the wisest and godliest men in the country where we live is to be followed.

2. That the sin reacheth as well to men as to women. For whereas the Scripture for the most part reproveth or directeth women for their apparel, it was because men in those times did less exceed; but now that men are grown so effeminate, the censure lights upon them as well as women.

3. That sin may be committed in the fashion, or putting on, as well as in the matter or cost, 1 Pet. 3.3. Rom. 12.2.

4. That the vanity of often changing into fashions is to be condemned also.

There are divers reasons why we should make conscience even of our apparel.

• 1. Here it is a part of our sobriety.
• 2. Nothing is required of us more then what is required of all that fear God, and is observed by many that might stand upon it as well as we.
• 3. We are forbidden to fashion ourselves according to this world, Rom. 12.2.
• 4. Vanity here is an occasion of contempt: it doth not make us the better thought on, but the worse: how shall I believe that he hath not vanity in his heart, that is clothed with it on his back?
• 5. God will scourge us even for our clothes, Zeph. 1. Isaiah 3.
• 6. Our apparel is the fruit of our sin; and shall the thief be proud of his halter?
• 7. Vain apparel begets in us pride, vain thoughts, lust, and many inconveniences, especially if we persist in it against our conscience.
• 8. Sobriety in apparel is a singular praise, an alluring virtue.

The sixth thing is sobriety in meats and drinks, and so restraineth both gluttony and drunkenness, but especially the later, Luke 21.24. Rom. 13.13.

There are many reasons against drunkenness.

1. From the nature of it: It is a paganish sin, a lust of the Gentiles, 1 Pet. 4.3. yea it is a brutish sin, it transforms a man into a beast: a work of the flesh, yea one of the worst, and therefore set in the last place, Gal. 5.21. a work of darkness, yea it is dishonesty, Rom. 13.13.

2. Frō the time, 1. Of committing it, they were wont to be drunk in the night, 1 Thes. 5.7. as they commit whoredom, so were they ashamed of it. 2. Of forsaking it: the night is past, the day is at hand, Rom. 13.11, 12.

3. From the effects of it.

• 1. Internal.
  • 1. It takes away the heart of a man: first from himself; it swallows him up, Isaiah 28.7.2. from God's service, Hos. 4.11. 3. from the consideration of God's judgments, 1. present, Isaiah 5.11. & 56.12. 2. the last judgment, and his own end, Luke 21.34. 4. from the care of his own happiness, Amos 5.6.1.4.
  • 2. It breeds rage, Prov. 20.1.
  • 3. It breeds lust and filthy destres, Prov. 23.29.
  • 4. It wonderfully besots a man, Prov. 20.1. & 23. ult.
• 2. External.
  • 1. It draws a man out of the way of salvation, Isaiah 28.7.
  • 2. It breeds vomiting and vile uncleanness of that kind, Isaiah 28.8.
  • 3. It breeds mocking and contempt, Prov. 20.1, Psal. 69.13.
  • 4. It breeds a casting out from the society of the godly, 1 Cor. 5.11.
  • 5. It breeds poverty and famine, Prov. 21.17. Joel 1.5.
  • 6. It breeds abundance of sorrow, Prov. 23.29.
  • 7. It breeds contention, Prov. 23.29.
  • 8. It breeds unutterable danger, Prov. 25.32, 34.
  • 9. It breeds the wrath and curse of God in general, Isaiah 5.11.
  • 10. It breeds damnation both of body and soul, 1 Cor. 6.10.

Ob. But I am not drunk, I can carry it and go away.

Sol. Woe to them that are strong to drink wine, &c. Isaiah 5.22.

Ob. But I do not drink so excessively, I only sit in the alehouse, and now and then drink but a little.

Sol. Drinkings is one of the lusts of the Gentiles as well as drunkenness, and to sit at it is accursed, Isaiah 5.11.

Ob. But I never drink myself, but give my friends the drink.

Sol. Woe to him that gives his neighbor drink, Hab. 2.15.

Ob. But I never made any man drunk, nor do I drink much.

Sol. He is accursed, that eateth and drinketh with the drunken, that companieth with them, Mat. 24.49.

Use 1. For drunkards to beware and take heed, and if it be possible to get out of the snare of the devil ; especially let those monsters be warned, 1. that are usually drunk: 2. that take a pride in drinking, Isaiah 28.1. Secondly, for masters of families to restrain these abuses, and to this end, 1. to restrain the liberties of their buttery and cellers: 2. to restrain their v • ry going to drinking houses, or else to cast them out of their houses, Psal. 101. Thirdly, for Church-wardens and Justices of Peace to see the reformation of this, to search and inquire from day today, and especially to look to the houses that entertain such, else they are guilty of all the drunkenness, and filthiness is committed without punishment. Lastly, if the Lord have kept, any of us from this vice, be thankful, and show our subjection also in the former rules.

Trust perfectly on the grace which is to be brought unto you in the revelation of Jesus Christ.

The third thing he exhorts unto is hope, and trust in God, which is amplified by the manner and measure, trust perfectly: and secondly, by the object, viz. the grace which is to be brought at the revelation of Christ: which is forgiveness of all sins, and eternal salvation of our souls, which is called the hope of eternal • life, Tit. 1.2.

Hope it self is one of the three principal graces: Faith, Hope, and Charity comprehends the substance of all holiness; but of hope in it self, I have considered of it in the notes upon the third verse: it is the manner, and the object is here to be considered. But first I note briefly some things from the coherence, in that he first requireth girding up of the mind, and sobriety of life, and then adds the perfection of our hope in God for salvation; we may observe,

First, that a sober and temperate life is not enough to salvation; one may be free from drunkenness, and excess in gaming, and voluptuousness, and yet be in a miserable case: we must get faith and hope also; as he said of peace Heb. 12.14. so may I say of sobriety.

Secondly, that unless we order our minds, and moderate our lives, we cannot ever attain to establishment of our hope of a better life.

Thirdly, yea he teacheth us herein not to rest in the present gain of godliness, as to look upon the present grace, but still to hasten to the grace that is yet to be revealed. True grace should not so satisfy us, as to make us neglect the expectation and desire of heaven.

Thus much for the coherence.

But yet the main doctrine that the Apostle persuades unto, is, that we should seriously labor to perfect our trust and hope of a better life; that we should not be quiet, till we had established our hearts in the assurance of it. Being converted, God would have us set ourselves, as it were, wholly after heaven. For the explanation of this doctrine, I consider,

• 1. What it is to trust perfectly on the grace of God.
• 2. Why we should be so constant and confident in it.
• 3. How we should show it, that we do trust perfectly.
• 4. What we may do to attain this assurance, &c.

For the first: To trust perfectly, is

1. To hope and trust upon it sincerely, and that hath two things in it: For [ 1] first it is to trust upon it without hypocrisy. 2. To trust upon it without profaneness. Without hypocrisy we trust upon eternal life, when we do it not only in words, or in show, but when we do it not without warrant from God's promises. Many men are confident of their salvation, but alas it is but in show or in words only; for their own hearts believe it not, or if they do, they hope upon unknown means without any ground of warrant from the Word. 3. To hope without profaneness, is to bring such a trust as is joined with a care of holiness of life; care of such a conversation, a • may some way become the glory we look for. It is not to turn the grace of God • nto wantonness, or to make the doctrine of our salvation by Christ a doctrine of liberty for the flesh.

2. To trust perfectly upon salvation is to get a full assurance of hope: it is to trust without wavering or doubtfulness.

3. It is to hope continually, to hope to the end, as some read it here It is to hope in all estates, whatsoever befalls us either internally or externally.

4. It is to trust wholly upon it, even to trust upon nothing else: it is to withdraw our hearts from confidence in any earthly thing whatsoever, so to esteem it, as to care for nothing else.

5. It is to trust fervently; not coldly, or dully, but with a lively hope, and inflamed affections.

[ 2] For the second: There are many reasons why we should be so sincere, so fully assured, so constant in our hope of eternal life. Some few I will touch.

1. Because God requires it, as may appear by these places, Heb. 6.11, 18. & 10.23. Col. 1.23. & 2.2. Rom. 15.13. Heb. 3.6. Psal. 71.14.

2. Because we are saved by hope, Rom. 8.24.

3. Because the ministration of the Gospel is so glorious: therefore it is a shame to be ignorant of what is so fully and clearly revealed by the commandment of God, 2 Cor. 3.10, 12.

4. Because Christ is our hope of glory: It is a dishonor to his merits to doubt of it, Col. 1.27.

5. Because our perfect happiness consists only in that grace of God: we shall never be perfectly well till we get into heaven.

6. Because our trust will be tried and opposed by temptations and afflictions: it is good to get on our helmet, for we shall be sure to fight, and the combat will be sore: a little hope will not serve turn, 1 Thes. 5.8.

7. Because else we dishonor the promise and oath of God, Heb. 6.18.

[ 3] For the third: we shall show it, that we do trust perfectly upon the glory to come:

1. If we can rejoice in it even in tribulation, being not ashamed of our estate whatsoever befall us, Rom. 5.3, 5. & 12.12. 1 Thes. 1.5. using it as an ancre, Heb. 6.18. 1 Tim. 4.10.

2. If we can u • e with all humility, and honor all the heirs of the same hope with us: If we can love the poor servants of God, and be affected to them, as if they were already in heaven; this would be an excellent sign, that we trust in this grace to come, Eph. 4.4. Heb. 6.10, 11.

3. If we mourn not immoderately for the dead, 1 Thes. 4.13.

4. If we can constantly acknowledge the truth that is according to godliness, whatsoever the world think or do, Tit. 1.1, 2.

5. If we daily look for, and haste to that blessed appearing of Jesus Christ, Tit. 2.13.

6. If we can keep our confidence though God himself seem to oppose us, as Job said, If he kill me, yet I will trust in him, Job 13.15.

7. If we can withdraw our hearts from the care and love of this world, out of estimation of that glory to come, Heb. 11.15, 16.

8. If we can get the mastery of the fear of death, so as to rejoice in the very condition of our flesh, resolving that our flesh shall rest in hope, Psal. 16.9.

9. If our conversation be in heaven, and our hearts run daily upon it, Phil. 3.21.

For the fourth▪ that we may attain this steadfastness and full assurance of hope, five things are to be done:

1. We must acquaint ourselves much with the comfortable promises of the Scripture concerning eternal life in Christ, Rom. 15.4.

2. We must try ourselves, whether we have true grace or no, 1 Thes. 2.16.

3. We must pray unto the God of hope to give us his Spirit of revelation, that we may know the hope of our calling, and accordingly may find all peace and joy in believing it, Eph. 1.18. Rom. 15.13.

4. We should labor to be established in all well-doing, even in every good work and word, 2 Thes. 2. ult. denying ungodliness and worldly lusts, and living soberly, and righteously, and religiously in this present world, or else we can never attain this blessed hope, Tit. 2.12, 13.

5. We must hold fast our hope when we have it, and not cast it away upon any occasion, Heb. 6.18. Heb. 3.

The Use may be,

First, for confutation of popish doctrine about the hope of salvation, and that in two points. First, that they make hope to differ from faith in infallibility, as if faith were certain, but hope conjectural: whereas we see perfection, and full assurance, and not wavering, is given to hope as well as by faith; and so it shows the tenure by hope, is as certain and infallible as by faith. Secondly, in that they deny that men can be certain infallibly of their salvation, their hope can be but probable; we see we are charged to mend that fault in our hope, and to perfect it, and get even a plerophorie of hope to the end, Heb. 6.11.

Secondly, it may serve for humiliation to four sorts of men amongst us. [ 2]

1. The first is hypocrites, who bear but the show of hope, or have but the bare words of hope: what will become of them, when God shall take away their souls, Job 27.8. their hope will be as the house of a spider, Job 8.13. and as the giving up of the ghost, Job 11.2.

2. The second is open profane persons, that never made any show or conscience of repentance. These are without hope, Eph. 2.12. so far are they from a perfect hope, they are sure to lose heaven, 1 Cor. 6.9. Deut. 29.19 &c.

3. Of weak and wayward Christians. This doctrine should found in their ears as a great reproof, Why do ye doubt, oh ye of little hope? doth God require a perfect hope, and are ye still after so many days so much unsettled, unperfected? We should account it a great shame to have but a little hope, especially after so long profession, and so much means, and so many pledges of God's love.

4. Of backsliding Christians that fall away; or to • se the phrase of the Apostle, are moved away from the hope of heaven, either internally by an habitual forgetfulness of it, or externally by revolt or apostasy to the love of the world: These are so far from perfecting their assurance, that they fall away from it.

Thirdly, [ 3] this should serve for instruction to quicken us to use all means for perfecting of our hope, devoting ourselves to the study of heavenly things, and to the daily contemplation of the glory to come, according to the counsel of the Apostle, Heb. 6.11. not suffering slothfulness to hinder from the seri • us performance of our duties herein, ver. 12.

Lastly, here is great encouragement to all such of God's servants, [ 4] as do trust upon God for their salvation: the Lord will never fa • le them that trust in him and whatsoever become of the hypocrite, yet will he never cast away the perfect man, Job 8.13, 20. If God require so great trust, it imports there is a sure preparation of a glorious estate. Oh saith the Psalmist, how great is his goodness that he hath laid up for them that trust in him, Psal. 31.19. Thus of the m • nner of our hope, Trust perfectly. Now followeth the object of it, viz. The grace which is to be brought unto us in the revelation of Jesus Christ: and here first of the object it self, and then of the time of the communication of it.

The grace which is to be brought unto you.

Grace sometimes signifies the Gospel, Tit. 2.11. sometimes the favor of God in Christ, so in the salutations of the Epistle: sometimes an external calling or function so Paul calls his Apostleship a grace, Rom. 1.16. sometimes the gifts of the holy Ghost, so usually: lastly, sometimes the glory of heaven, so here.

It is true, that some read it, the grace that is brought in the revelation of Jesus Christ : and so it means that true grace which in this world the Elect do receive, when Christ is revealed to them in their conversion to God by the mighty power of the Gospel: and so four things might be observed:

1. That God revealeth his Son in all that shall be saved at some time of their life or other.

2. That Christ is never revealed in us till the time the grace of the sanctifying Spirit be wrought in us, and the riches of God's graces in his promises be declared to us. For there is a double grace in the revelation of Christ. 1 The declaration of God's grace in his promises. 2. The possession of the graces of his holy Spirit.

3. That were not, this grace is brought unto us, offered and urged upon us, we would live and die without it.

4. That when we know our interest in God's favor, and that we have received the true grace of Christ, we should trust perfectly in it, and that i • all the four senses before opened.

But I take it in the sense as it is rendered by the Kings Translators, and so understand it of the glory of heaven, which is to be considered both in the nature of it, it is called grace ; and the time of manifestati • n, not on •• y in general, that is to be brought unto us: but in special, at the revelation of Jesus Christ.

Grace. ] The glory of heaven is called grace in three respects. 1. Because it is given freely without our deserts, as the Scriptures prove, Eph. 2.5.8. Tit. 2.11. Rom. 4.16. & 5.21. 2. Because it is assured unto us by grace: as the body of Christ is called bread, because it is signified by it; so our hope and everlasting consolation is assured by grace, 2 Thes. 2.16. 3. Because grace and holiness is the greatest part of the kingdom of heaven. For righteousness is the main thing wherein the kingdom of God consists: as the image of God in the creation was Adams greatest happiness, not Paradise only, see Psal. 17. ult. Rom. 14.17.1 P • t. 3.7. & 5.10.

The Uses are,

1. We should therefore disclaim all • conceit of our own me • its, and use our hearts to it affectionately, to profess that we are all that we are only by the grace of God, 1 Cor. 15.10.

2. It should inflame our thankfulness: we sh • uld never be without this sacrifice, considering we have so great inheritance by the mere grace of God in Christ. It is worth the noting, that the same word for thankfuln • sse doth signify grace in the original.

3. We should have our conversation according to the grace of God, 2 Cor. 1. 12. seei • g grace is that which will live by us forever, we should be taken up with a perpetual care of getting and increasing of it.

4. Seeing God doth all for us freely, w • should be importunate in prayer that he would make us worthy of the 〈…〉 him to fulfill all the goo • pleasure of his own goodness, especially the work • of our faith with power, that h •• name and grace may be glorified in u • , 2 The • . • .11, 12.

5. We should learn to show mercy as God doth.

• 1. Though they deserve it not.
• 2. In gr • at abun • ance.
• 3. In matters of holiness as much as any other way, it being the best means to show mercy to the souls of men.
• 4. To bring it to them, not tarry till it be sought of us.
• 5. In the most seasonable time: God doth not give heaven, or his blessi • gs all at once, as men do their works of mercy all at one time of the year.
• 6. With constancy: God will never leave till they be in heaven.
• 7. With faith and faithfulness: so as promised mercy may be trusted on without fail; God never disappoints after he hath promised, we may trust perfectly on it.

Which is to be broug • t unto you.

From the manner of the propounding of the words divers things may be noted.

1. That the Christians happiness in hope is better than the carnal man's felicity present: They must trust upon the grace to be brought; yea so a • they trust not in anything el • e. For they are sure to have their happiness, and to enjoy it when they have it: so are not carnal men of anything they hold, as we may see by experience. Is it not better for a poor man to have the hope of heaven when h • dies, then to be as some great men have been, which are now co • founded and mined?

2. God hath thought it meet to defer the glory of heaven: it is to be brought, it is not brought already.

If any a • ke, why God doth not give heaven, as soon as he gives grace and favor,

I answer: 1. That God thereby doth give way unto the kingdom of Christ, for the exercise of it on earth in gathering the Elect, and subduing his enemies, which when it is done he will deliver the Kingdom into his Fathers hands, and th • n God shall be all in all. 2. It is deferred, that so God might make evident proof of the faith and patience of his servants, and to show that they stand by a better grace then they had in their creation. But what should I wade into this point? It is enough for us, that it is the pleasure of God's will it should be so, and it is equal we should do our work before we receive our wages.

3. It shows, that the Maker and Builder of that happiness is God, and that our glory is made ready to our hands.

4. It imports, that as in the state of nature we cared not for grace; so in the state of grace we are not so careful as we should be of going to heaven: wh • n we are justified, and sanctified, we forget heaven: it must be brought unto us, we will scarce go seek it.

5. It shows, • u • security and forgetfulness shall not make the faith of God of none • ffect: it shall c • rtainly be brought unto us.

6. Lastly, we may here gather one way of comforting ourselves against the infirmity • that accompany our natures; that when we feel our weaknesses, yet we sh • uld be comforted in the hope of the strength we shall have. Art th • u humbled for thy ignorance? why rejoice in the knowledge thou shalt have. And so I say of the untowardness of thy nature to good: think of the time when Christ shall be perfectly formed in thee: think of the grace shall be brought unto thee, if thou be discouraged, and never of 〈…〉 .

• t the revelation of Jesus Christ.

That i • at the day of judgment. The day of judgment shall be a time of wonderful revelation. For then,

1. 〈◊〉 glory of his person which he hath received of the Father in heaven sh • ll • e r • vealed.

2. The terror of Christ as a Judge shall then be fully expressed. The world little know • the terror of that day. He came not at the first coming to judge • the world that is yet to be revealed.

3. The g •• ry of the body of Christ (the Church) shall then be revealed, when we shall • ee all the societies of all ages together in one army. 2. All the good they have all done shall be fully opened. 3. All the glory of heaven shall then • e e •• ated upon them.

4. The everlasti • g counsels of God shall then be broken open, and explained to the eternal clearing of God's justice, and the exalting of the praise of his mercy.

The Use may be,

1. For information: we may see one reason why Christ's Kingdom and the righteousness thereof is so securely contemned of the world: It is because a veil is as it were drawn over Christ that they cannot behold him: and so we may see one reason why we are not more inflamed to the personal love of Christ: it doth not yet appear what we shall be by his merits, nor have we seen the exceeding glory of the only begotten Son of God.

2. For instruction: we should long after that day: if Christ be so good unto us now, oh what will he be at that day? If in this life holy men could say of him, as Paul did Phil. 3.9. what shall we say or think of him, but as worth ten thousand worlds in comparison? In the mean while, let us be content that our life be bid with Christ in God, knowing that when he shall appear, we shall also appear with him in glory.

Verse 14. &c.

As obedient children not fashioning yourselves unto the former lusts of your ignorance.

HItherto of the three things to which the Apostle exhorts. The reasons follow, whereof the first is contained in these verses, and it is taken from the image of God, in which God's children ought to resemble him: they should strive against all inward evils, and refrain all the excesses of life, and address themselves with all care and confidence to the provision of a better life, because they are begotten again unto God, and it is required of them that they should be holy as he is holy.

This reason is both propounded and expounded: propounded in these words, as obedient children: It is expounded two ways, 1. By description, 2. By proof or testimony. It is described negatively and affirmatively: by negation he shows what we should shun, viz. fashioning yourselves according to the lusts of your former ignorance: Affirmatively he sets it out by showing, 1. the pattern to be imitated: 2. and the manner of our imitation. The pattern is the holiness of him that called us: The manner is to be holy in all manner of conversation. Thus of the description. For the proof 2. things are to be considered. 1. Whence the proof is fetched, • n these word, As it is written. 2. What is alleged in these words, Be ye holy as I am holy.

As obedient children.

These two words import a twofold consideration: 1. they are the children of God: 2. you must obey as children.

The first point gives an occasion to consider of three things.

1. That God hath children, not only Christ his natural Son, and the Angels his sons by creation, but the Saints also by adoption and regeneration.

2. That it behooves Christians to seek and know their adoption to be the sons of God. It is wonderful to think of the almost infinite carelessness of men, that can hear of so great felicity, as the adoption of sinful men to be the sons of God, and yet there is no heart in man to seek after it.

3. In that the Apostle applies the consideration hereof to persuade to holiness of life, it shows, that the assurance of God's favor as our Father, doth kindle obedience, and make us more fit for all well-doing, as these places prove. 1 Thes. 1.5, 6, 7. 2 Pet. 1.8, 9, 10. 1 Cor. 2.12, 14. 2 Tim. 1.12. Heb. 10.22. The Use is, First for confutation of their fancies, that think assurance would breed security, and that it is better to be a little doubtful then fully resolved: whereas both Scripture and experience is against it; yea there is a secret corruption in the hearts of the very godly herein, nourished perhaps by the devil. But let us be fully persuaded to pray with all importunity, that God would give us this knowledge.

But I have felt more hardness of heart, and corruption of nature since assurance, then I had before.

First, examine thy heart, whether thou call not peace of conscience by the name of hardness of heart.

2. Know, that hardness of heart, and unfitness to holy duties is in us by nature, and is not taken away by assurance; neither is thy case the worse, that thou feelest it more now then before. For that may import more softness of heart.

3. Consider, that God may withhold his comforts, and lead thee to some temptations to try thee, whether thou wilt believe without feelings: It is not strange for God's servants after their greatest comforts to be assailed with greatest trials. For so after forgiveness of sins, we are taught to look for temptations, and pray against them in the Lord's prayer: as Christ was tempted presently after his confirmation in Baptism: Paul soiled with vile temptations after his revelations: David afflicted worse then before after his annointing.

4. It will be profitable to set thy heart in some order, and by examination and particular judging of thyself, resisting evil, to reduce thyself into a better frame, and order of well-doing.

Thus of the first point.

For the second: we may here observe, that the image of God in us consists in obeying God with the obedience of children, where two things may be noted.

• 1. The imperfection of our obedience, it is but as the conformity that is in children to the holiness either inherent, or prescribed by the Parent.
• 2. The manner of the truth of our obedience, and so there are six things imported in that similitude, which must be in our obedience.
  • 1. It must proceed from love to God and goodness, not for servile ends.
  • 2. It must be without distrustful care about success in outward things, or a present reward of well-doing: so is it in a child.
  • 3. With constancy: a child is not hired for a day, or a year, to give over upon a quarters warning.
  • 4. With humility and fear.
  • 5. With faith or some persuasion of acceptation.
  • 6. In all things: so do Children.

Not fashioning yourselves according to the lusts of your former ignorance.

One great part of our holiness, and God's image in us, is to keep ourselves free from the lusts of our former ignorance, that is, from the power of such sins as we were specially guilty of before our callings, or are specially hateful in unregenerate men.

Before I enter upon the particular opening of the words, in general these things may be observed.

1. That it is a singular dishonor to our holy profession, for such as profess sincerity in their carriage, to relapse into the similitude of carnal men, and to bear again the image of the old Adam, or to fall to the sins again, they have repented of in profession.

2. That after calling we must not only avoid the foul acts of evil, but strive against the power of lusts of evil, even against the power of internal concupiscence.

In particular I consider in these words three things.

• 1. The evils to be eschewed: viz. lusts, and former lusts.
• 2. The manner of eschewing : not fashion yourselves.
• 3. The motive: they were the fruits of former ignorance.

For the first I propound three things to be also considered.

• 1. What those lusts are of our former lives, which are so hateful after calling, and do so oppose the image of God in us.
• 2. What reasons there are to move us so carefully to preserve ourselves against them.
• 3. What means we should use to be kept from them.

For the first. By lusts here the Apostle

1. May mean those gross sins, which before calling, while they were wicked, some of them lived in, such as were whoredom, drunkenness, covetousness, railings, &c. For these and such as these in the fourth Chapter he calleth lusts of the Gentiles, and such were some of them, 1 Cor. 6.9. Lust signifies sometimes all sorts of sins, Ephes. 4.22. Tit. 2.12. It is true, it is a most lamentable grief to see God's children fall into gross and soul evils, and to run with the times in the same excess of riot and disorder; I say it is lamentable both in respect of the scandal of it, and in respect of the wound it makes in the conscience, and in respect of the fierce judgment of God, wherewith he doth pursue it: but I think this is not here meant, or not chiefly. For this is not enough to show that we bear the image of Christ after calling, that we are free from outward gross sins, but he goeth further, and therefore

2. He doth mean those inward evil desires which deform and disfigure a Christian, especially when they show themselves outwardly by any signs or fruits of them: Thus are they called affections, Gal. 5.24. and thus there are divers sorts of Lusts especially hateful after calling.

• 1. The love of worldliness, and the love of earthly things: the relapsing to the desire after earthly things, when it is immoderate. It is a most lamentable thing to see a Christian that professeth the assurance of a better life, lie digging like a mole in the earth, &c. Eph. • .3, 4. Ier 46.
• 2. The lusts of envy, strife, and malice, 1 Cor. 3.3. Rom. 13.13.
• 3. The lusts of vain-glory and conceitedness, Gal. 5.24, 25, 26.
• 4. The lusts of uncleanness and impurity, Rom. 13.13. Col. 3.5.
• 5. The lust of Epicureanism, viz. the desire to fare deliciously, and to wear dainty apparel. This was Dives his lust, Luke 16.
• 6. The lust of the eye, 1 John. 2.16.

It is wonderful unseemly to behold any of these in Christians.

The reasons why we should be so careful to avoid these lusts, are

• 1. It is the special will of God, and a special part of our sanctification, 1 Thes. 4.3, 4.
• 2. These defile the soul, and make it ill-favored like a leprosy, Matth. 15.19, 20.
• 3. These are works of the flesh, Gal. 5. and fruits of corruption in nature, called lust o • concupiscence: the unclean issue they are, of our corrupt and putrefied natures: the devil is the father of them, and the flesh is the mother: it is to bear the image of Satan, John. 8.44.
• 4. These fight against the soul as well as gross evils, 1 Pet. 2.12.
• 5. The Apostle disgraceth them by saying they are foolish and noisome : and so they are in their nature and effect, 1 Tim. 6.9.
• 6. These hinder the efficacy of God's ordinances; as the word, 2 Tim. 3. 6. Mar. 4.19. prayer, I am. 4.1, 3, 4.
• 7. These lusts will quickly entice, and be enticed, and quicken, yea and bring forth too, if they be not watchfully suppressed, I am. 1.15, 16. As in this late instance; Lust begat chambering: Chambering begat sorcery: Sorcerie begat whoredom: Whoredom begat desire of divorce: Desire of divorce begat murder: Murder begat the unknown villainies.
• 8. Here lieth the proof of our sincerity in Christ, 4.21, 22.

Now there are four Preservatives to keep us from the power of these lusts.

1. The sound knowledge of God's Word. For as it is Ignorance that first bred them, so is it knowledge that both drives them out, and keeps them out, Prov. 2.1, 3, 4. &c. Psal. 119.9. especially the promises, 2 Cor. 7.1. 2 Pet. 1.3.

2. Meditation of our short continuance in this world, 1 Pet. 2.12. 1 John. 2.17.

3. To walk before God, and to keep ourselves in the way of the righteous, conversing with the wise and mortified, shunning the company of the wicked and dissolute.

4. By confession and godly sorrow to beat down, and crucify our flesh, and the lusts thereof, when they begin to rise.

Thus of the matter to be avoided, viz. The lusts of their former ignorance. The manner follows, viz. not to be fashioned unto them ; which imports, that they should not give themselves over out of the liking of sin to the service and obedience of it. For to fashion ourselves to evil hath in it divers things.

• 1. The imagining of mischief : praeconsideration, deliberation: the frame of evil.
• 2. An admiration of the beauty of sin, a liking of it, a secret inward high estimation of it, a kind of adoring of the felicity contained in it, a contemplative delight in it.
• 3. A taking care to perform it, and accomplish it.
• 4. A framing and ordering of our affairs, that they may be obeyed, and the inward frame effected.
• 5. A constancy in all this to be every day striving about it.
• 6. A pursuing of sin, though we be disappointed or cloyed in the enjoying of it.
• 7. A laying down of all our armor, and not resisting it.

The Use of this is:

1. For information: we may here note implyedly, that God's servants have their frailties after calling, in that he doth only exhort from fashioning ourselves to sin.

2. For trial: Art thou grieved for thy daily sins and wants, and dost thou foare thou dost sin presumptuously? here thou mayest try thyself by 1. inquiring, whether thou fall to thy old sins or no. 2. whether thou sin with study and deliberation. 3. whether thou admire sin, and accordingly favor it, and delight in it. 4. whether thou take care for it, being vexed if thou be crossed in it, & casting about for all ways to accomplish it. 5. whether thou yield thyself to it, as a servant to obey it, or rather as a child of disobedience to be framed according to it. 6. whether thou refuse to bear arms against it. 7. and lastly, continue in the love of it, though thou be disappointed. For if thou bear arms against it, and art thankful when thou art disappointed, and dost not by covenants yield thyself to it, nor place thy happiness in it, or not sin by deliberation; it is certain thy sins are but of infirmity. But contrariwise, if these things be in thee before condemned, thou sinnest presumptuously. Here also men may try, whether they decline or no after calling.

3. We should be here informed to take heed of any of these degrees of sin, and by a daily watch to look to ourselves, that we be not overcome of the deceitfulness of sin, and be thankful to God, if thy sins get not this head in thee; or if they have, dally no longer, but repent: For certainly thou art fallen away, inquire no further into it, but repent and amend.

4. Lastly, here is implied, wherein the holiness of a Christian doth consist, viz. 1. To be free from the power of his old corruptions. 2. To fashion himself to the law of God, and the law of his mind: It doth not consist in the perfect resembling of the holiness of God's law, but in a desire and daily endeavor to fit and frame himself more and more to the holiness set before him, and that daily striving still to come nearer and nearer to the pattern.

Ignorance. ]

There are three sorts of ignorance. 1. There is a profitable ignorance. 2. There is an ignorance of mere negation, that is no sin. 3. There is a ignorance of corrupt disposition. There is a profitable ignorance, viz. not to know evil: so it had been good for Adam never to have known evil by experience: so had it been good for the Jews, if they had never known the fashions of the Gentiles: and in some respect for Apostates, if they had never known the truth, 2 Pet. 2.21. There is also an ignorance of mere negation, as Christ knew not the day of Judgment, and husbandmen know not Physic, or Astronomy, &c. and yet sin not. But most usually ignorance is taken in the third sense, to note, that want of knowledge is joined with evil disposition also: and so it is taken here. Now this ignorance is either of frailty, or of willfulness and presumption: The one is in the godly after calling, and they pray against it, and confess it, and mourn for it; and the other is in wicked men, and they like themselves well enough notwithstanding; yea they refuse the knowledge of God's ways, and willingly live without knowledge; and this latter is here meant.

But why is ignorance named as the special sin to set out their unregenerate estate, seeing they were guilty of many other sins?

Not because men sin only by ignorance, as the Platonists think; but 1. It may be the holy Ghost doth of purpose do it to aggravate the hatefulness of the sin, because men use to excuse it, and make light of it. 2. Because it is a sin none are free from: If he had named whoredom, or drunkenness, &c. many unregenerate men would have pleaded not-guilty. 3. This sin serves more to taunt and reproach the rebellious nature of man: It was the knowledge of good and evil that Adam so much aspired unto, and loe now he and all his were set in gross ignorance, as the just fruit of aspiring after forbidden knowledge. 4. Because ignorance is the mother and nurse of all sorts of sins, as these places show, Eph. 4.18, 19. 2 Pet. 2.12. Psal. 36.2, 3, 4.

But have unregenerate men no knowledge, that he thus directly chargeth the unregenerate estate of the very Elect with ignorance?

Yes, they have some knowledge: For they are wise to do evil, and they may have great knowledge and learning in Arts and Sciences; and they may have excellent civil knowledge to manage civil affairs, and may abound in skill to get money and advance their estates: and they have in matters of religion the light of nature, and the general grounds of knowledge of the principles in Scripture: yea they may raste of the good word of God, and the powers of the life to come: But yet they are justly taxed with ignorance, because they know no • God as a Father by the light of faith, nor whom he hath sent Christ Jesus: and besides, they have no desire nor delight to know their own iniquities, or the way how to reform their own lives; they have no knowledge to do good.

These things being thus resolved, there are divers observations to be noted from hence.

1. That a true Convert must make conscience of inward sins, as well as outward: of defects as well as evil desires or lusts: as here of ignorance, as well as of wicked thoughts. The same God that saith, How long shall thy evil thoughts abide in thee? complains also of ignorance, as Isaiah 1.3.

2. That ignorance is no small sin: it is exceeding hateful to God: contrary to the doctrine of the Papists, that say, it is the mother of devotion.

3. That without reformation of ignorance, we cannot be truly turned to God; without knowledge the mind is not good: therefore to tear the veil is one part of God's work in our conversion, Prov. 19.3. Isaiah 25.8.

4. That ignorance is wanton, and full of lust, Eph. 4.18.

5. That the way to be rid of lusts is to be rid of ignorance. For saving knowledge keeps us from sin, I am. 3.17. A godly man sinneth not, because his seed abideth in him; knowledge is the sword of the Spirit, and here we may see the principal use we should put our knowledge to, viz. to cleanse our hearts of base thoughts and desires.

6. That we may live in places of great means for knowledge, and yet be grossly ignorant. For he writeth here to the Jews, who had the law, and the Prophets, and the Oracles of God, and the Priests, &c.

7. That all knowledge or learning without the knowledge of God's favor in Christ, and the way how to reform our own lives, is but gross darkness, and foolish ignorance, as was before explained.

8. That habitual lusts are a sure sign of ignorance, whatsoever knowledge men pretend.

Lastly, it may be profitably here asked, Seeing there is ignorance even in the children of God after calling, what are the signs of unregenerate ignorance?

Unregenerate ignorance may be discerned by divers signs.

1. It hardens the heart, and works a continued evil disposition to sin with greediness, Eph. 4.11, 18. Now the ignorance in the godly may be where the heart is softened, and the overflowings of corruption stopped.

2. It hood winketh the soul in the main things needful to salvation: as the knowledge of a man's own iniquities, God in Christ, the forgiveness of a man's own sins, and generally all the things of God, 1 Cor. 2.14. For either wicked men perceive them not, or not spiritually, out of desire and care for them, without corrupt ends. A wicked man may discern spiritual things carnally, but not spiritually.

3. It hath never been in the furnace, I mean of mortification; it hath never been truly repented of: whereas the ignorance of the godly hath often been in the fire: it hath been often confessed, rended, mourned for, &c.

4. It will suffer no saving grace to neighbor by it; where ignorance hath not been repented of, there no fear of God, no holy contemplation, no uprightness, love of God, or his word, or his people, will dwell. Now the ignorance that is in God's children, is well neighboured with many holy graces that can dwell by it.

And as these ignorances differ in nature and working, so they differ in imputation: For unto the godly there is a sacrifice for ignorance: God d • th not impute ignorance unto the godly: it shall be to them according to what they know, and not according to what they know not.

Verse 15.

But as he which called you is holy, so be you holy in all manner of conversation.

HItherto of the first branch of the description of God's image in us, as his children: viz. our conformity to God in holiness, and so the image of God in us is our endeavor to be like God in all things in holiness.

There are three great considerations in this verse, 1. whom we must imitate, viz. him that hath called us. 2. In what we must imitate him, viz. in holiness, 3. how, viz in all manner of conversation.

Ingenerall and from the coherence we must note,

1. That it is not enough that we approve ourselves to be God's children, that we avoid sin, but we must also be employed in doing good. Hence we are compared to trees, in which barrenness is as gr • at a fault, as ill fruit.

2. That the pattern of all holiness is God himself, or Christ, or rather God in Christ. For whither else should we go for example? If to the dumb creatures, they have not natures capable of holiness. If to Angels, they are invisible, and so we cannot behold them, and in Scripture little is recorded of them; and besides, we know many of them fell away. If to man, they are all fallen in Adam, and there is none that doth good, and good men have their both errors and sins. Therefore we may say, whom have we in heaven but God, and there is none in earth with him. Use. Therefore we should labor, 1. To know God. 2. To observe the specialty of his praise • s, that are imitable both in his word and works. 3. We must carry ourselves with that humility and piety, that we may walk with God, else we cannot set him a • a pattern before us.

3. That there are two pictur • s as it were presented to the soul, and for both there is gre • t pleading for entertainment and liking: The one is the picture of sin, even of sins repented of, which are n • w varnished, and with many plausible motives commended by b • th the world and the devil, not without the good liking of the flesh. The other is the picture as it were of the most holy God, pourtraied out in the Gospel, especially in the glory o • hi • holiness. Now here we are taught what to avoid and what to follow, a • d the rather, because here we are put in mind of the experience we have of God's goodn • sse: for it is he that ha •• called us. Now of the former lusts, t • ere can be assigned no good that we • ave gotten by them: The devil may lyingly tell us of some good to come, but we know, that for the time past, we got no • hing but shame and sorrow by them.

Thus of the general.

As he that hath called you.

The first thing i • whom we must imitate, a • d that is here expressed by 〈◊〉 , to be he, that hath called us, viz. God; and the Lord doth of purp ••• 〈…〉 o • descriptions of himself for divers rea • ons.

1. 〈…〉 our disability to c •• ceive of God, as he is fully; and there •• re he 〈◊〉 his knowledge into us by drops or spar • les as it were; so far is our nature swerved from the knowledge of God, that the doctrine o • God in the whole i • a doctrine • too transcendent for us. 2. This God d • th to excite affection in us toward him, as taking no delight in a dull c •• templation of him, and therefore by such p • riphrases he doth with some 〈◊〉 consideration either gore us (if it be a phrase of terror or sudd • nly 〈◊〉 with some divine spa •• les, that like lightning force our att •• d •••• . 3. The • ord doth use such descriptions out of choice of 〈…〉 which is most pertinent to the question in hand: The Lord thr • ugh • ut the whole Scripture is everywhere respective of the names he giveth 〈◊〉 : therein showing us, what care we should have in taking up the name or title of God. 4. It is a most forcible kind of speaking; for compendiously it importeth abundance of matter, usually more then the bare title it self would import: as here thi • phrase ( He that called you ) doth not only show, that it is God that is to be imitated, but it also gives an excellent reason why; taken from his free grace in calling us: and it expresseth also the manner of imitation, viz ch • efly to follow God, as he is revealed in the Gospel in our calling, or when we come truly to see him in the state of grace. It is out of question, the Lord mentions our calling as one of the chiefest and excellentest benefits bestowed upon us, as that which should much stir us, & inflame, and hath great force to prevail upon us.

In general from hence we may note,

1. That the consideration of our calling and election out of the world, should be put to this use, to fire us so much the more to holiness of life and conformity to God.

2. That he that hath true grace, is as much stirred with the consideration of his calling, as any one thing whatsoever ordinarily: It cannot but affect us to thi • ke in how sinful a case God found us, and how freely he loved us; how great m • rcy he called us unto, and how unexpected it was either for matter or m • anes▪ and how ready he was to forgive, and how he passed by others worthier and likelier then we, &c.

3. That of all the benefits bestowed upon us by God, the works of grace are the best. It is more that God hath called us, then that he hath given us treasures, or honor, or pleasure, or whatsoever of outward things; yea and every true Christian doth in his affections so account it.

4. That the works of grace in God do excel the works of nature. The Lord thinks himself that he hath done more for us, in that he called us, then that he made us of nothing.

5. That 〈…〉 of God it is sufficient (through God's acceptation) to 〈…〉 , a • he reveals himself to our understanding in our calling, acco • ding 〈◊〉 the revelation of his grace in our conversion, so as we are will • i •• 〈…〉 knowledge for so to conceive of God, as he that called 〈…〉 to acceptation. Thus of the general.

〈…〉 the Lord singles out this work of our calling to quick • 〈…〉 , it will not be much amisle to consider of it particularly, es 〈7 letters〉 as it 〈◊〉 • ere propounded.

Four thing • m • y be here noted: What, Who, Whom, and When. What, or the w • rk it self, He called us. Who was the author of this calling, viz. He, a • God. Whom, or the persons called, you. When, or the time, hath.

〈…〉 may understand more distinctly what our ca ••• ng fr • m God 〈◊〉 , it will not be amiss to consider,

• 1. 〈…〉 God calls us.
• 2. What our effe • tuall calling is.
• 3. Why our conv • rsion is termed by the name of calling.
• 4. How 〈◊〉 can know, that God calls me in particular, seeing he doth not name me.
• 5. Why did G • d call us.
• 6. To what he calls us.
• 7. The 〈◊〉 .

For the first: the •• lling of God is either particular or general. The particular is to se • ve G • d in some set function of outward life, and so is the 〈…〉 . The general calling is to the service of 〈…〉 with promise of eternal reward through the 〈…〉 Christ. This general calling is likewise of three sorts. 1. External. 2. Internal: or both 3. external and internal. 1. The external alone is called common and ineffectual: the 2. and 3. is called singular and effectual. 1. The outward calling is the work of God's grace in his word, offering Christ, and calling upon all sorts of men to reform their ways, and receive Christ, and yield obedience to God's holy will to their salvation, if they will obey. 2. The inward calling is the work of God's Spirit, effectually stirring up and persuading the Elect to hear, and obey, and receive Christ unto salvation. 3. The calling that is both inward and outward is the action of God both by his Word and Spirit, calling out his Elect by name particularly, and persuading them to separate from the world, and receive the covenant of God's grace in Christ, and to devote themselves to holiness of life; and this [ 2] last is the calling here meant: and by this definition of it, the second thing is answered, viz. what our effectual calling is.

[ 3] Now for the third point: This marvelous thing wrought by God's wonderful mercy by his Word and Spirit, is termed by the name of a calling, and that fitly for divers reasons.

1. Because the means by which God worketh upon us, ordinarily is his Word, or the voice of his servants, calling upon us for amendment, &c.

2. Because through the mighty working of the Spirit of Christ, the voice of God's servants speaking out of the word, is directed to us in particular with such power and life, and our dead hearts are so revived, that the doctrine is, as if God did speak to us in particular, we receiving the words of the Minister, as the very voice or word of Christ: Thus the dead hear the voice of the Son of God, and live.

3. Because God would hereby note unto us the easiness of the work, he can do it with a word, as he made the world, and calleth up the generations of men, as the Prophet speaketh, so can he in an instant with a word convert a si • ner. He said, let there be light, and there was light: so if he say, let there be true grace, there is presently true grace.

[ 4] Quest. But how may a true calling be discerned, seeing wicked men may be affected by the word, and see, that it concerneth them?

Answ. It may be discerned by divers effects that follow upon it, some immediately, others appear some longer time after in the exercise of godliness.

The effects are,

1. An inward sight, and willing confession of our sin-guiltiness, joined with a detestation of all sin, and confusion in ourselves for our ways that are not good: so Christ came to call sinners, not the righteous.

2. A willing separation from the world, both inward in letting go the love of earthly things, even those most before beloved, and outward in forsaking the needless society with wicked men. This the definition imports.

3. An unfeigned purpose to forsake all sin, never to return to it again, desiring righteousness both imputed, and inherent with daily desires.

4. A love of God and his glory above all things. The called of God are described by that periphras • s, of such as love God, Rom. 8.28.

5. The exercise of daily and constant prayer: a spirit of prayer, Joel 2.32.

6. Teachablenesse, or willingness to be ruled by the word in all things, which may be gathered by the contrary, Ier. 7.27.

7. The called of the Lord are such, as Isaiah 44.5.

8. The unfeigned hatred of Popery, and kingdom of Antichrist: this is made a sign in these last ages, Revel. 17.14. This is so fair a sign, that it is found in all the chosen of God.

[ 5] Now for the fifth thing, we must know, that this calling or choice doth not come from any preceding merits of ours, but from the only admirable free grace of God, as it appears, 2 Tim. 1.9. Rom. 9.12.

Sixthly, God's wonderful mercy in calling us doth appear by the consideration [ 6] of the things unto which we are called. We are called,

• 1. To his marvelous light, 1 Pet. 2.9.
• 2. To the fellowship of his Son Jesus Christ, 1 Cor. 1.9.
• 3. To liberty, and a wonderful free estate from the servitude of sin, Satan, the world, the ceremonies of Moses, &c. Gal. 5.13.
• 4. To the grace of Christ, Gal. 1.6. even to a holiness better then that in Adam, Rom. 1.7.
• 5. To an estate of immunity and free pardon, Rom. 5.31.
• 6. To all safety, Isaiah 41.1, 2, 3. Rom. 8.28.
• 7. To the glorious kingdom of Jesus Christ, 2 Thes. 2.14. 1 Thes. 2.12. 2 Pet. 1.3. and 1 Pet. 5.10.

The consideration of this wonderful grace of God in calling us, may imply the misery of such as have not embraced God's calling, [ 7] as it is set out, Prov. 1. Luke 14. with Mat. 22. Isaiah 50.2. & 61.4. Ier. 7.13, 14, 15. & 35.17. Let such then as have the means, and are somewhat touched look to it seriously, that they turn to God with their whole hearts, lest, as Mat. 20.16.

2. It should enflame everyone of us to make our calling sure, 2 Pet. 1.10.

3. We should stir up ourselves to live as may become the called of God, as these Scriptures show, 1 Pet. 2.9. &c. 3.9. 2 Tim. 6.11, 12. 1 Thes. 2. • 2. Eph. 4.1, 4. Gal. 5.13. as also the use of this consideration in this text shows.

Lastly, considering our daily trespasses, let us still go to God as to a Father, and cry with humility, we are no more worthy to be called thy sons, &c.

Thus of the first point, or what, viz. calling. The second is, who calleth u • : It is here said, He, that is, God. We must understand, that our calling is the work of the whole Trinity: for it is given to the Father, Gal. 1.6. to the Son, Rom. 1 2. 1 Pet. 5. 10. to the holy Ghost, 1 John. 2.7. so that this He, is the G • d of all grace, the whole Trinity. There is a rule among Divines, that the works of God which are without are undivided. The are two sorts of works 〈◊〉 God, inward a • d outward: The inward are proper to each person, as to beget proper to the Father, to proceed to the holy Ghost, &c. Now the outward works, such as decrees before time, and Creation, Providence, Calling, &c. in time, are common to all three persons; not that every particula • a • t is the act of all three persons, for that cannot be true; for only the Son was incarnate: But the meaning is, that in the general wor k, each worketh in his own order and nature: as in Redemption, the Father worketh by willing and sending: the Son by assuming our nature, and suffering, &c. the holy Ghost by applying and confirming. Now calling is one of the work • in common.

The c • nsideration of this, that it is God that calleth us, may

• 1. Comfort us in the assurance of his faithfulness, he calls us that is uncha • geable, 1 Thes. 5.24. 1 Cor. 1.8, 9.
• 2. It should bind us the stronger to the care of a life answerable to his greatness that hath called us.

You. ]

• 1. Not all men: there is a restraint and limitation of the effectual calling: it is absurd to grant a calling out, and yet say it is universal.
• 2. This you ) imports all sorts of men, though not everyone of every sort, yet without exception of outward condition • Jews and Gentiles, Rom. 9. 24, 25. bond and free, 1 Cor. 7.

Hath. ] Our vocation is past, it is no more to be renewed; we are justified, and sanctified daily, but not called: we can be but once borne in nature, nor can we be anymore called, or regenerate in grace.

Thus of the first point, viz. whom we must imitate, viz. God that called us. The second is, in what we must imitate him, viz. in holiness.

Is holy. ] There are four sorts of holiness: Independant and unlimited, viz. the holiness of God. 2. Independant and limited, viz. the holiness of Christ: for the holiness of his divine nature is independent, and the holiness of his human nature is limited, for it is finite. 3. Dependant and unlimited, and such is the holiness of the Scriptures: Dependant it is, for it is of God: Vnlimited it is, for it intreats of all kinds of holiness whatsoever. 4. Dependant and limited, and such is the holiness in man and Angels: it is the first kind of holiness is here meant.

There is a threefold holiness in God, or he is holy three ways. 1. By nature, being void of all corruption or change. 2. By administration, and so his holiness is his justice, in distributing rewards to the good, and punishment to the evil. 3. By conception, for the Lord doth conceive the Idea, or the patterns of the holiness of all the reasonable creatures. The Carpenter conceives first the frame of his house in his head, and then buildeth it according to the pattern: So doth God conceive first the holiness that is fit for the creature, and then works it in them. This Idea or pattern of holiness, or virtues in God, is either internal in the mind of God from eternity, or external in the word of God.

Now the holiness of God that we are to imitate, is both that holiness which God hath conceived in the pattern expressed in the word, and also that which is in the nature of God, as it is described in the word. There is also a holiness of works in God which we must imitate: I mean of particular works, as in carriage toward enemies, Mat. 5. in mercy, Luk. 6. in love, Eph. 5.1. and thus as children we should imitate the holy nature, as it were of our heavenly Father.

Now by the way we must know, that God is not holy by any legal holiness as men are: that is, his holiness stands: not in the observation of any law given by any other, but is himself the rule of all holiness: so as things are not first holy, and then God doth them; but God doth them, and therefore they are holy. Thus of the second thing. The third follows, viz. how we must imitate God in holiness, viz. in being holy in all manner of conversation.

So be you holy in all manner of conversation.

There are eight doctrines may be noted in these words.

1. That without holiness we cannot be accepted with God, we have no communion with him, nothing but holiness will serve the turn, Heb. 12.14. 1 John. 1.6.

2. It must be holiness indeed, not the picture of it will serve the turn, nor counterfeit holiness, nor temporary holiness, nor civil honesty.

3. If Christians want holiness, the fault is in themselves; for he saith, be ye holy, implying, if they be not so, it is because they are careless, and will not labor for it; and great reason the blame should lie upon us, if we will still neglect sanctification.

1. Having such a great recompense of reward set before us.

2. Having so matchless and perfect a rule, and canon of holiness written in the word of God to direct us.

3. Having our natures by regeneration in part healed, and freedom of will in part restored; so as no • , if we be not holy, it is because we will not be holy.

4. Having such mighty helps, as are

• 1. The assistance and supply of the spirit of grace within us.
• 2. Prayer, with a promise of granting whatsoever we ask.
• 3. Guides and spiritual Pastors to oversee and direct us.
• 4. A cloud of witnesses, even the examples of the godly of all sorts.
• 5. Such acceptation with God, if we be willing, and love to be his servants, Act. 10.36. But of this in the next point.

4. Here is implied, how infinitely kind God is in accepting our holy endeavors, if we desire to be holy in all our conversation, he will account it to be holy as he is holy; and yet alas it comes ten thousand degrees short of the holiness of God; yea far short of what it should be: yea, which is more, of what it might be in us.

5. The image of God is in conversation, as well as nature: we resemble God not only in the renovation of our nature, but in the renewed actions also: so then we bear God's image, 1. In nature. 2. In action or obedience. Of this later here.

6. A Christian should be especially careful of his outward conversation, even to show forth the light of good works and holy carriage before men. We should be exceeding careful to express holiness in conversing one with another.

There are many motives.

• 1. We are God's witnesses, 2 Tim. 2.2.
• 2. It is a good profession, 2 Tim. 2.2.
• 3. There are many witnesses to observe us, 2 Tim. 2.2.
• 4. Carnal men are crooked and perverse, Phil. 2.16.
• 5. A holy conversation will silence foolish men, 1 Pet. 2.15.
• 6. It will bring much glory to our heavenly Father, Mat. 5.
• 7. It proves our justification, and foretells our salvation.
• 8. To walk upright is to walk safely, Prov.
• 9. It is as it were to live in heaven, Phil. 3.20.
• 10. It will support us in wrongs & adversity, Act. 23.1.2 Cor. 1.12.
• 11. It will show our knowledge is not idle, 2 Pet. 1.8.
• 12. It furthers our reckoning, and provides us acceptation in the day of death and judgment, 2 Pet. 3.11. Rev. 14.13.

7. If we would be holy as God is holy, we must be holy in all conversation, that is, we must show respect to all the commandments of God; we must show a care of religion, as well as virtue: of godliness, as well as honesty: of mercy, as well as just dealing: to enemies, as well as friends: at home as well as abroad: toward inferiors as well as superiors: in prosperity as well as adversity: in all companies as well as one, &c. Mark it in the trial of ourselves: by this doctrine we may know infallibly, whether we be called, or bear the image of God or no: for if there be any one sin that we will not forsake, or any one commandment we are not desirous to obey, it will prove all is n • ught in us, Heb. 13.18.

8. Lastly, we must here further observe, that if we would have comfort that we bear the image of God's holiness, we must be careful of the manner of our conversation, as well as the matter. For though these words • all manner may note the extent unto the matter of all holiness: yet there is no evident reason why a great part of the meaning of the holy Ghost, should not be restrained to the manner, as the word sounds. Now there are divers things in the manner of our conversation to be observed for the resembling of God's holiness.

1. The first is godly pureness ; we must in our conversation show respect of God and godliness, and keep ourselves from the impurities of the times, and watch against sin in all our ways, 2 Cor. 1.12.

2. The second is simplicity, or holy harmlessness, as it is opposed to fraud, and fleshly wisdom, and shows it self in a plain and evident desire to do what God requires, though it be never so much scorned in the world, 2 Cor. 11.3. & 1.12.

3. The third is preciseness or circumspection, making conscience of lesser sins as well as greater, and avoiding the appearances and occasions of evils, as well as the evils themselves, Eph. 5.15.

4. Conversation in heaven, which is so to use the world, as to let our hearts still run upon God and his Kingdom, directing all our actions some way to further that end, Phil. 3.20.

5. Meekness of wisdom, which is shown by lowliness, and not being wise in ourselves, but doing good in a continued sense of our own vileness and unworthiness, to do any service to God or man, I am. 3.13. This is called a conversation with fear, 1 Pet. 3.2. & ver. 16.

6. Constancy, Phil. 1.27.

7. The affections of godliness, or well-doing, or zeal, Tit. 2.14.

Verse 16. Because it is written, be ye holy as I am holy.

THE first argument no enforce the exhortation ver. 13. is taken from the image of God in us: and this reason is propounded in the first words of ver. 14. and expounded in the two former verses and this, and that two ways: 1. By a description of the image of God in us, ver. 14, 15.2. By the proof in this verse. In this proof two things are to be observed:

• 1. Whence the proof is taken, As it is written.
• 2. What is alleged, viz. Be ye holy, as I am holy.

The meaning is, that we stand bound to show regard of our conformity to God in holiness: for this was long since required in the written word of God, that we should be holy, as God is holy. And first then concerning the Scripture, from whence the proofs of doctrine are fetched.

Here I consider,

• 1. Of the use of the Scriptures in general for proof of doctrine.
• 2. Of the Scripture of the Old • estament from whence this proof is fetched.

For the first: Proofes of doctrine are of three sorts. 1. From men as they are men. 2. From the senses. 3. From God. The first is not infallible: the second is infallible in some respects: the third is infallible simply & forever. The testimonies of men work only opinion, as being but Arguments contengent and probable. The testimonies of the senses and of God work knowledge, or bring arguments necessary. Hence it is that the Prophets, and Christ, and the Apostles in their teaching amongst the people almost never use any testimonies of men in matters of religion; and when they do, it is chiefly for confutation of adversaries by their own writers.

Now for the senses: they are internal, or external. Internal, and so there is a double testimony, 1. from the law of nature, 2. from the conscience. The external are seeing, hearing, tasting, &c. and the argument from them is from experience. The testimony of the senses is in • allible in some respects, viz. as they are rightly ordered and guided.

The testimony of God is either immediate, or mediate: God hath given an immediate testimony either by vision, or by voice. By vision either in in sleep, or in a certain ecstacy when men were awake: thus did he reveal his will often in the Old Testament; sometimes in the New, a • to Paul. By voice God testified either to particular persons, as when he gave answers to the Priest, as some think wearing his Ephod ; or else by public voice, as when from heaven he said, Mat. 3. This is my well-beloved Son, hear him.

The testimony God hath given by means is threefold. 1. By his Son. 2. By his servants the Prophets and Apostles by word of mouth. 3. By the Scriptures: and of this here.

Now concerning the proof of doctrine in Scripture, we must observe:

• 1. That the testimony of God only is authentical.
• 2. That a divine testimony nowadays is nowhere to be had, but in the Scripture.
• 3. The testimony of Scripture is sufficient for all things needful to salvation, 2 Tim. 3.
• 4. That we, both Ministers and people, should have recourse to the Scriptures for warrant for what we teach, believe, or do: For if Christ and the Apostles, men privileged from error, do yet for honors sake allege the testimony of Scripture; then much more ought we to have recourse to what is written, seeing we can have no assurance that we err not, but as we are warranted by the Word. Thus of the first point.

Now for the second point: Inasmuch as the proofs are taken out of the Old Testament, it shows the wonderful harmony and agreement between the Scriptures of the Old and New Testament; and that the Old Testament is to be acknowledged of equal authority with the New. Hence it i • , that the quotations of authorities out of the Old Testament are so frequent: for there are above 260. places of the Old Testament cited in the New; so as there is almost no point of doctrine needful to salvation, but the harmony of the Old Testament and the New is expressed: yea hence it is, that there are very few books of the Old Testament, but they are cited in the New: amongst the historical books, I except Judges, Ruth, Ezra, Nehemiah, and Hester: amongst the Prophets I except Obadiah and Nahum: amongst the dogmatical books I except Ecclesiastes and Canticles: else proofs are taken out of all the rest, and very frequent out of many of them, as the Psalms are cited 53 times, Genesis 42 times, Isaiah 46 times: and so I might note of the rest.

Lastly, from the manner of propounding this authority or testimony out of the Word, we may note two things.

1. The great mercy of God afforded to us in these times, that have so many helps for knowledge: we see here in those days, they quoted neither Chapter • or v • rse, and many times not the book; and therefore we should praise God, that have the Scriptures digested so easily, and our doctrine confirmed with such express quotations.

2. This shows what labor & knowledge the godly then had; they were so conversant in the Scriptures, that they could discern of a quotation, though the place were not cited. And thus of the fountain from whence this proof i • fetched. The matter alleged followeth.

Be ye holy for I am holy.

The drift is to show that it hath been anciently taught unto the people of God, that if they profeste themselves to be his children, they must imitate his holiness, and show themselves like unto God their heavenly Father. This sentence is chiefly found in the book of Leviticus, and is there often used, as Lev. 11.44. & 19.2. & 20.26. & 21.8. From hence divers things may be observed.

1. That exact holiness hath been anciently required. This is a doctrine hath ever • ounded in the Church, that we must be holy, yea so holy as we might in some mea • ure be like unto God, and express his image, Exod. 19.6. D • ut. 26 19.

2. That holiness of life is indispensibly required of every child of God: for so this speech is used, Lev. 19.2.

3. That true holiness stretcheth it self to the care of lesser offenses, as these places show, Lev. 11.44. & 20.26. therefore God will accept our service in lesser duties.

4. That we cannot have true holiness without some competent knowledge of the nature of God.

Verse 17.

And if you call him Father, which without respect of person judgeth according to every man's work, pass the time of your dwelling here in fear.

HItherto of the first reason. The second reason to enforce the exhortation in the 13. verse, is here taken from the consideration of God's judgment: The time must certainly come, that we must appear before the Tribunal of God, & receive reward or punishment according to our works, and therefore it stands us upon with all care and fear to carry ourselves so reservedly and holily, as in that day we may have comfort and reward.

In the words two things may be noted. 1. The proposition of the reason. 2. The inference or the conclusion of it; or, here is the doctrine and the use of it. The proposition of the doctrine is, He whom we call Father, or call upon as a Father, shall without respect of persons judge every man according to his works. The inference or use is, therefore we should pass the time of our dwelling here in fear. In the proposition concerning the last judgment, observe; 1. who shall be the Judge, viz. God the Father, whom we call upon. 2. How will he judge, viz. without respect of persons. 3. Whom he will judge, viz. every man. 4. For what they shall be judged, viz. according to their works.

In the setting down of the first point, both matter and manner are to be observed: The matter is, that the same God and Father who is called upon by us, is the judge of the world: The manner o • expressing it, is conditionally, if you call him Father. The words in the original be both ways read: Some read, if you call him Father, and the meaning is not of prayer, but of profession, if you profess God to be your Father. Some read it, if you call on the Father, that is, if in prayer you go unto God the Father with your requests: so the Kings Translators read it, and so I think it is most agreeable to the intent of the Apostle in this place.

If you call on the Father. ]

Many things may be noted from these words with their coherence.

1. That the heart of man is not able to bear the contemp • ation of the last judgment; nor can we with comfort any way be fitted for it, • ill we know, and by practice and experience do find that God is our Father.

The Use is, 1. for information: The reason why many are so troubled with the thought of the judgment to come, is the defect of assurance of God's love as a Father: these fears show weakness of faith, and if they reign constantly, show there is no assurance at all. 2 It should teach us by all means to labor about assurance, that we might with boldness and confidence go unto God, and cry Abba Father.

2. That he that is the Father of the Elect, will be the Judge of the world. Though it be hard for a pitiful man to be strict in punishing, yet with God his mercy and justice do not fight one against another.

The Use is to warn wicked men to take heed how they apply the promises and prerogatives of the godly to themselves: for God will certainly judge them according to their estate.

3. Constant prayer is a great means of comfort against the fear of judgment in this life, and against the hurt of it in the last day, Luke 21.34.

The Use is, to show us how we may remedy the fear of death and judgments: much prayer and calling on the Name of God will exceedingly avail.

4. That to call on God as a Father, will not serve turn, unless our practice answer our prayers, unless we pass the time of our sojourning in fear: it is not any pattering our of words will serve the turn, nor praying for customs sake; it must be such a prayer as makes us afraid to sin before such a Father 〈◊〉 such a Judge.

5. Wh • n he saith, if we call, it imports, that many profess God to be their Father, who yet do not show it to be so by daily and constant calling upon his name. It is a great question, whether many that profess God and his truth, do indeed conscionably pray unto him; which should awaken us, and make us settle close to the practice of daily prayer.

6. It is a lawful prayer that is directed to one of the persons of the Trinity in the outward form of words: I mean, that though we should name only the Father, and not mention the Son, or holy Ghost, yet the prayer were lawful, so as

1. We do not exclude the other persons in our judgments and affections.

2. That we desire upon the present occasion to compel our hearts to a more special meditation of the glory of one of the persons, as the occasion of the matter requireth.

But the main and principal doctrine is, that God, as he is our Father, shall be our Judge.

If any ask, How then is Christ commonly said to be our Judge? Act. 17.30.

I answer, that the last judgment being a work ad extra, is common to all the three Persons, and is so attributed in Scripture, but in different respe • ts: for the authority of the last judgment is in the whole Trinity, but the execution of it is in the Son. This doctrine must needs be comfortable to the godly: who would fear the trial when his own Father is Judge, yea and law-giver, and hath before promised infinite mercy, and is an everlasting Father, 〈◊〉 compassion never fails, (for so is God to us,) and hath given pledge, and seals, and earnest of assurance, that it shall go well?

Thus of the person, who shall judge: The manner followeth.

Without respect of persons. ]

The • e are 〈◊〉 down many admirable praises of the justice of these last Assizes; whereof this is one, that here shall be no respect of persons. It pleaseth God in so great mysteries as this is, not to set down all at once, but to distill some few memorable things, and those severally. both to excise diligence in the study of the Scriptures, and to imply the disability of our na 〈…〉 comprehend much at once of such dreadful things.

Not to respect persons in judgment hath divers things in it: It is to judge without 〈◊〉 : • t is to judge without care how the judged takes it: it is to judge without respect of their strength, or disgrace: it is to take no reward, 〈…〉 accept the persons of great men for their greatness, or riches sake: it is to be led with no colors, or vain pretences: it is to judge according to truth, and not according to opinion, or the common voice: and t • us much and much more is imported in this justice of the Lord at that day.

The Use is,

1. For humiliation and terror to wicked men: This should wonderfully pierce them • o hear how they must speed at that day: their judgment shall not be to amend them, but to confound them: the same God that hath dealt with other men in justice, will judge them also: and this may increase the terror, that there will be no taking of rewards, nor can riches avail in the day of wrath, Job 36.18, 19. unless it be to increase their judgment, I am. 5.1, 3.

2. For instruction: it may teach divers things.

1. To chase out all evil conceits, and secret boilings of the heart against God, Job. 34.19.

2. To humble ourselves now in the days of our flesh, and make our peace with God before this day come, Deut. 10.17. Job 34.19, 32, 33.

3. To imitate this praise in God, not to know men after the flesh, or to judge of things according to outward appearance, or the opinion of the world, especially not to give titles to men, Job 32.21. and especially Judges, and such as rule others should look to this, 2 Chron. 19.7. Col. 3.25.

4. To long to see that day: everybody delights to be at the Assizes; and we see how men are pleased, and that wonderfully, when Princes do justice upon great persons; we gladly hearken after it, and continually talk of it: how then should we long to see this last and greatest judgment, the like to which never was in the world scarce any glimpse of it?

3. It may serve for singular consolation to all the godly, especially it may encourage the poor, and all inferiors to do their duties, since here they shall be assured of acceptation, and the oppressed shall here be righted, Act. 10.34. Col. 3.11. Eph. 6.9. Rom. 2.11.

Iudgeth. ] The manner of propounding the time is to be observed. There is a threefold judgment. 1. The first judgment was that executed upon Angels, and men fallen in the beginning of the world. 2. There is also a middle judgment, even that by which God in this life judgeth the righteous, and the wicked every day. 3. Now there is also the last judgment to be performed in the end of the world, and that is here meant; yet the Apostle well expresseth it in the present tense, to note,

1. The speediness of it, he will come to judgment wonderful quickly either by particular or general judgment, Phil. 4. I am. 5.

2. The suddenness of the judgment, he many times comes on a wonderful sudden, Job 36.33. and at the last he will come as a thief in the • ight, 1 Thes. 5.2.

3. But principally it noteth the certainty of it: it is as sure, as if it were now a doing: certainty I say, in freedom both from inconstancy and impediments.

There are many things may assure us of the certainty of the last judgment.

1. The constant doctrine of it before the Law, Iud. 15. under the • awe by David, Psal. 50. Solomon, Eccles. 11.9. Dan. 7. Mal. 4. and many more: after the Law by Christ, Mat. 24. Paul, 2 Thes. 1. Peter, 2 Pet. 3. John Rev. 2 • .

2. The types of it, which are so many pledges, do certainly though fearfully foretell it: such as were those dreadful executions done upon wicked men in all ages; as the drowning of the world: the burning of the Cities, Sodom. &c. the opening of the earth to swallow Corah, Dathan, and Abiram: the destruction of Jerusalem, &c. yea he spared not the very Angels, Iud. 6.2 Pet. 2.4. These stupendous works are monuments of a strange judgment to come.

3. The exact fulfilling of the signs, so many of them as belong to times past, and present, which were given as fore-runners of that judgment: such as were 〈◊〉 Christ's, wars, the apostasy of the Church, the detection and falling of Antichrist, &c.

4. From the need of it: for in this world the godly are oppressed and not righted, and the wicked flourish and are not punished many times: therefore of necessity there must be a time wherein all these things must be set in order.

1. Let every man repent, Act. 17.30. Here is no trifling: it will certainly be, and therefore repent, or perish.

2. Judge nothing before the time: let us not judge one another, but leave all judgment to God, 1 Cor. 4.4.

3. Let us not be impatient, or fret at the prosperity of the wicked, or be discouraged at the afflictions of the righteous: for there shall come a time wherein the godly shall have full reward and honor, and wicked men everlasting shame and pain.

Every man. ]

The whole world must come to judgment, good and bad: we must all appear before the Tribunal seat of Jesus Christ, 2 Cor. 5.10. not only all the godly, but all the wicked of all sorts, which will appear by a distribution.

• 1. The Pagans shall come to judgment, such as have sinned without the law, Rom 2.
• 2. The Jews that crucified Christ, or still do deny him to be come in the flesh, Rom 2.
• 3. Papists, 2 Thes. 2.
• 4. Atheists, that mock at his coming, 2 Pet. 3.3.

In the true Church.

• 1. Grosse offenders, Mal. 3.7. Rev. 21. & 22.
• 2. Civil honest men, Mat. 5.19.
• 3. Rich and mighty men of the world: God will not accept the person of Princes, Job 34.19. I am. 5.1, 3.
• 4. Hypocrites, Mat. 23. Psal. 5 • .16.
• 5. The unmerciful, Mat. 25. I am. 2.13.
• 6. Apostates, Heb. 10.27. 2 Pet. 2.
• 7. All that trouble the godly, 2 Thes. 1. Gal. 5.1 • .
• 8. Inordinate censurers, Rom. 2.1, 2.3. I am. 3.1.
• 9. All unruly persons that will not be ordered according to God's ordinances, Mat. 25. goats.
• 10. All that use scant measures, wicked balances, and false weights, Mat. • .10, 11.

Yea, as I said before, all the godly must be judged: we must all appear.

It is said, the godly shall not be judged, Job. 3.18. & 6.54.

They shall not be judged with the judgment of condemnation.

The Use. Therefore every man should stir up his heart to a careful examination of himself, and make his account, and provide for his answer at that day: and the rather should we attend hereunto, because the most men are after an unspeakable manner forgetful of their latter end, and suffer themselves to be drowned in the cares of life, as if there were no time of cha • ging or reckoning.

The fourth and last point is the cause of the judgment, imported in these words, according to their works.

According to their works. ]

It shall be t • every man at that day according to his works: if his works be evil, he shall be damned: if his works be good, he shall be saved, 2 Cor. 5.1 • . Rom. 2. For the better understanding of this doctrine divers questions and objections are to be resolved.

It seems then faith shall not be inquired after?

It shall, yea and that chiefly, as appears in the 7. verse of this Chapter, and in many other Scriptures, which avouch, we are saved by faith: yea and works are mentioned to this end, because by them Christ shall evidently prove to the world the faith of his Elect: he will th • n show their faith by their works: yea faith is comprehended under the word works, as being indeed the noblest of all works, and that which most shineth in the life of a Christian: it is the chief obedience required in the Gospel, and the just live by their faith.

But how can works be looked upon in the Elect, seeing they are not acknowledged as having merit in them? Can they be saved by their works?

Works shall be inquired after in the godly, not as meritorious causes of their salvation: for the merit of heaven is only in Christ's works, which only are perfect. But works shall be examined and judged.

1. As the witnesses in that Assise, that give in evidence concerning their calling and faith.

2. As the conditions of God's promises, concerning reward in heaven, not for their merit, but of God's free grace, that will so crown them.

Observe, that the Scripture nowhere saith, for their works, but according to their works.

But how can the works of men be numbered, they are so infinite?

The books shall then be opened: viz. first the book of God's remembrance: in which are fast graven the deeds of all men, Rev. 20. Mal. 3.16. Secondly, the consciences of all men shall be extended to an exact view of all the works of their life past.

By what law shall men's works be examined, seeing the Pagans have not the Scriptures to guide them, and the faithful have not fulfilled the moral law in their own persons?

The infidels shall be judged by the law of nature, Rom. 2. the wicked in the Church by the moral law, and the godly by the Go • p • ll.

Shall not wicked men be judged for their original sin, but only for their evil works?

By works may be meant, 1. both the work of our fall in Adam, as well as 〈…〉 work. 2. This phrase, according to works, doth include all works, and yet not exclude the respect of other things besides works, a • faith in the godly, and original sin in the wicked. 3. Works are but the • ruits of corruption of nature, and so syn •• dochically it is comprehended under them.

But shall no man be then judged for other men's works, as well as for their own? may not children be judged for their fathers sins, or one man judged for the evil done by another, as the Pharisees for the blood of Abel and Zachar • as?

God as an absolute Monarch, and just governor may with temporal punishments chastise the posterity of wicked Parents, and to warn the world 〈…〉 ; but he cannot judge them to eternal damnation further then they be guilty of their fathers sins, either by consent, assistance, or 〈…〉 the Pharisees be sent to hell for Abel's blood, only to far as they were not warned by that example to avoid blood. To con 〈◊〉 , no man shall suffer for another's works, further then he is some way 〈◊〉 of it.

But how can infants be judged according to their works?

We understand not clearly how the proceedings shall be with infants: it is evident, that corruption of nature can make even infants children of 〈…〉 . Psal. 51. and the covenant of God with the faithful doth 〈◊〉 even their seed also. Besides, the Spirit of God doth supply external works, by internal sanctification in the elect infants.

But how shall poor men do that are not able to do good works?

It is an error to think that there are no good works but giving of alms: For the obedience to God's law in any commandment is a good work; works of piety to God are good works, and so are the works of a particular calling. It is a good work to provide for a man's family; and so to deal justly with men is a good work. Besides, there are many works of mercy, which the poorest Christian may do, he may pray for others, or reprove, or comfort, or instruct, &c.

The Uses may be collected out of the several Scriptures, where this doctrine is taught, as,

1. In Job 7.2. We should long for that day, seeing it is the day of paying wages.

2. Job 34.11, 14, 15, 19, 20, to 25. It should terrify the mightiest sinners, seeing God will not spare, but without respect of persons judge every man's works: and if a temporal judgment so affright all sorts, as is reported Ezech. 7.27. how much more should this last judgment?

3. Psal. 62. ult. We should daily think of this day of reckoning, and not suffer any doubt against it: For it will certainly be so.

4. Prov. 24.12. Two things are inferred: 1. That we should not faint in the day of adversity. 2. That without trifling we should do good, and show mercy when we have occasion.

5. The Prophet Jeremiah useth this doctrine as a means to stir up their hearts to a more awful fear, and admiration, and adoration of that God, whose eyes behold the ways of all men, and whose justice will reward according to their works.

6. Our Savior Christ useth it to excite the care of saving our souls, and to work in us a contempt of life and this world, and to deny ourselves, and take up our cross and follow him, Mat. 16.27.

7. The Apostle Paul, Rom. 2.7. useth this doctrine,

• 1. To fright and terrify three sorts of men, viz.
• 1. Hypocrites, ver. 1, 2, 3.
• 2. Impenitent hard-hearted sinners, ver. 4, 5.
• 3. Contentious and froward adversaries of well-doing, ver. 8.
• 2. To encourage the godly in all well-doing, ver. 9, 10.

8. In the 2 Cor. 5.10. it serveth to enforce,

• 1. Walking by faith, ver. 7.
• 2. Care to be accepted of God, ver. 9.
• 3. Desire to be absent from the flesh, and present with the Lord, ver. 8.
• 4. Diligence in Ministers with all power to persuade with their hearers, ver. 11.

9. In the Eph. 6.8, 9. it is used,

• 1. To comfort servants.
• 2. To warn masters, ver. 9. So it is also Col. 3.24, 26.

10. In Rev. 22.11, 12. it is used to upbraid the pertinancy of wicked men in sin, and to encourage the godly in all perseverance in well-doing.

11. Lastly, you see, how the Apostle make a use of it: viz. that we should pass the time of our sojourning here in fear. And thus of the doctrine of the second reason.

Pa • e the time of your sojourning here in fear.

These word contain the inference, or use of the former doctrine: viz. it should imprint in us such a sense of our mortality, as should stir up in us a daily care, and fear in the spending of our time we are to live in the world. These words a • firm f • ure things.

• 1. That we are but sojourners.
• 2. That we have but a time to sojourn.
• 3. That this time passeth.
• 4. That therefore we ought to spend the time in fear.

Sojourners. ] This word may be taken either literally, or mystically: if it be taken literally, it must be referred to the provincial Jews: so it may import two things.

1. That God's children in this life may be so driven from their native abodes, that they may be compelled to live in strange places.

2. That though the Lord suffer the Jewish Nation to be under a so • e dispersion for the time; yet the time will come when they shall be gathered home together in great glory, though now they are but sojourners.

But it is rather to be taken mystically, and so it is to be referred to all the Elect, who in respect of their absence from their heavenly Canaan, are but soiourners at best in this world, Heb. 11. Psal. 39.

There may be some difference put between a home-dweller, a stranger, and a soiourner. The dweller is perpetually resident, and is at home. The stranger stays but for a short time, and is from home. Now the soiourner differs from them both; for he hath some settled abode, but it is not at home as the dwellers is: nor is it for so short a time as the strangers is.

Now if in this strict sense we should stand upon the words, then in this world dwellers are no men, strangers are wicked men, and soiourners are godly men. But it is evident, that this word sojourner is taken promiscuously for any abode, that is from home: for Luke 24.18. it is taken for a stranger in the strictest sense; and Act. 7.19. it is taken for a sojourner in the strictest sense.

But usually it is a word that notes the condition of the godly, absent from their heavenly happiness; and imports an allusion to the childrenof Israel, living in Egypt, absent from Canaan: and so our Egypt is the world, our Canaan is heaven, our soiourning is our entertainment in this world.

The world is like Egypt, and our entertainment like the children of Israel in Egypt: For 1. Pharaoh the Devil doth with all cruelties oppress the g • dly. 2. As Egypt was full of enchaunters, so is the world. 3. As Egypt abounded with superstitions, so doth the world with ign • rance, and all sorts of vain observations: • ut the similitude will more appear in the use.

The consideration of this, that the godly are in this world, as Israel soiourning in Egypt, may afford both matter of Instruction and matter of Consolation.

For Instruction it should teach us divers duties.

1. Not to seek unto ourselves great things in this world, Ier. 46.

2. To study to be quiet, and meddle with the world no more then we must needs.

3. To please ourselves or rest in no prosperity, but to expect alterati •• , never trusting the favor of the Egyptians, the men or this world. For th • y, will change.

4. To have recourse to the promises of a better life, and live by faith, and wait for the time of our changing.

5. Live separate from the conversation of worldly men, as Israel did in Goshen.

6. Endure much with patience, and commit all to God.

Secondly, this similitude imports divers consolations.

1. Christ our Joseph, whom our fathers sold into Egypt, hath provided for us before we came into the world.

2. God hath promised to go down with us, and to soiourn with us there, Gen, 45.4.

3. Ever the more we are oppressed, the more we may grow; the godly lose nothing by their troubles, Exod. 1.8.

4. God is I am still, ever the same, howsoever the world use us, Exo. 3.14.

5. God can give us favor in the sight of the Egyptians, when and as often as he will, Exod. 3.22.

6. God hath promised, covenanted, yea sworn that he will bring us home, and take us to himself, & be our God; he will surely bring us up again.

7. God hath given us Moses and Aaron, even his two witnesses daily to comfort us with the glad tidings of his Gospel, even the good news of our departure hence.

8. The very time is appointed, and at the very self-same time without fail we shall depart out of Egypt, Exod. 12.

9. God can and doth work many wonders for the proof of the love of his people, and his power to subdue the mightiest adversaries.

10. Our part we have in this world is the best part of the world; we dwell in Goshen in comparison of the servile estate of the rest of the Egyptians : we are free from many a misery lights upon them. And if Goshen be so good, what is Paradise? If there be some comfort sometimes on earth, oh how doth milk and honey flow in heaven?

11. In all our distresses our cries are heard to heaven, and God pities us with wonderful compassion. Exod. 2.23. & 3.7.

Only this is our misery in this world, that many times if the very godly enjoy not the ministry of Moses and Aaron, they grow very secure, and are much infected with the manners of the world: And again, if they have them, and they tell the world God's message, if any trouble follow, they are too often ready to murmur, as if they had much hurt by the ministry of God's servants.

Thus of the first point, namely that we are sojourners: The second follows. namely that there is a time of our sojourning here.

Time] Duration, or the continuance of a thing is either infinite, or finite. The one is the continuance of God: the other of the creatures. • he measure of the one is eternity absolutely considered: the measure of the other is time.

Time may be considered in the means of it: either the means of effecting, or appointing, which is the decree of God with all the means of execution of it: or else the means of declaring or numbering, which is the course of the Sun, and Moon: our continuance on earth is not disposed by the course of the heavens, but by the decree and providence of God.

By time here is meant that space of continuance on earth, which God in his counsel hath set us, and is numbered by the motion of the Sun or Moon. This time we may number as it is past, but know it not as it is to come, it being ordinarily hidden from the sons of men.

Neither may we reckon of the time of man upon earth, as we do of the continuance of heaven and earth: for the time of man is wonderful short in comparison of many other creatures.

This time also once set is unchangeable, we cannot pass it, Job 14.5.

The main doctrine is, that God hath unchangeably set us a time for our continuance here, known unto him, though unknown unto us.

The Uses may be divers.

1. It may comfort us against the inconveniences of our sojourning; our time is set, we shall not always be from home, we shall short • y be gathered to our fathers, and the afflictions of this present condition are not worthy the joy and glory we shall enjoy forever, Rom. 8.18.

2. This should the rather make us willing to have little to do with this world, but use it as if we used it not, 1 Cor. 7.29.

3. This should order us to a care of our preparation for death, and lessen in us the fear of dangers and adversaries, and make us resolve never to use ill means to save, or prolong, or shorten our lives; say with David, My times are in God's hands, Psal. 31. and with Christ, I will work today, and tomorrow, and the third day I shall, &c.

The third thing is, that this time passeth; it runneth out; it is continually going away: and therefore the use should be,

1. To do good while we have time. Gal. 6.10.

2. To redeem the time past ill spent by providing, by forecast for the more fruitful employment of the time to come: The more of this time past that hath been spent on sin, or the world, the more resolute we should be to be conscionable in the strict use of the time that yet we are to remain in the flesh, 1 Pet. 4.2, 3. Col. 4.5.

3. Especially we should be careful, that we discern and use the opportunities of grace, the accepted times, the days of our salvation, they may pass, and never return again, 2 Cor. 6.1. Mat. 16.3.

4. Since the godly are sojourners here but for a time, and this time passeth too; let us entertain them as the Princes of God, and make all possible use of their fellowship in the best things: for they will be gone, they will not abide with us long.

In fear ] This word expresseth how we should spend the time of our sojourning, viz. with all carefulness, and due respect. But that we may reach the meaning of this fear, we must know that there is a worldly fear, a servile fear, and a godly fear. There is also a vain fear, as in the melancholy, of thing • that are not.

[ 1] The worldly fear is about things of the world, as reproaches, losses, dangers, adversaries, &c. this is a wicked fear, and the godly are commanded not to fear the fear of the wicked. Isaiah 8.

[ 2] A servile fear is chiefly in spiritual things, called the spirit of bondage: such was the immoderate fear of the law, or justice of God; such is also that fear of tra • sgression, where G • d hath given no law.

[ 3] The god • y fear i • • ither restrained unto our respects of God only, and so it is a part of his inward worship: or el • e it is that fear, which is required all parts of holy life, and so it i • taken here.

It may not be denied but that this fear may be referred in part to wicked men: the Apostle warning them to be af •• aid, lest this day come upon them before they have repen • ed of their sin • , and so they fall into God's eternal wrath. Wick • d men have go • d cause to • ear: for the threatenings of God are against them: the wrath of God hangs over their heads; sin lieth at the door; their own conscie • ce will witness against them; the devil is ready to dev • ure them; death may fall 〈◊〉 upon them, and then they must bear the open and eternal shame and confusion of all th • ir works: but I will restra • e the di • course to the godly fear.

The f • are then here required, is that reverence, humility, lowliness, tenderness, modesty, and carefulness, that sh • uld in all our ways. Thus we should fear the presence of God, Psal. 16. the name of God, Deut. 28▪ 58. the Ministers of God, 2 Cor. 7 5. the displeasure of God, Psal. 90.11. Thus we should show fear, when we spea • e of the mysteries of godliness, 1 Pet. 3.16. thu • we should be afraid to offend the godly, 1 Cor. 10. or be infected by the wicked; or that others should ruin themselves, when we might help them, Iud. 23. we should fear to provoke wicked men: we should fear lest we neglect the precious promises off • ed unto us, Heb. 4.1. we should be jealous of others, fearing lest they should fall f • ō the simplicity in Christ Jesus, 2 Cor. 11.3. we should fear the corruption of our own nature, and make conscience of the least evil, 2 Cor. 7.11. we should live in fear, lest the day of Christ should come upon us before we be prepared; we should also show this fear in all our service of God, Psal. 2.11. In these and many other ways we should show our fear in our conversation. The wives also should fear their husbands, Eph. 5.33. and servants their masters, 1 Pet. 2.18.

To have our conversation in fear excludes carnal mirth, and jollity, and carelessness in our ways, and unreverentnesse in our carriage towards God or amongst men.

This fear was eminent in Paul, 1 Cor. 2.3. and this is required, 2 Cor. 7.1.

The Use may be,

1. For great reproof,

1. Of the universal fearelesnesse that abides in all sorts of men, never regarding the terror of the Lord, nor thinking upon this fearful judgment of Christ. How do men cast off fear, and dare restrain prayer, and all holy duties, and plunge themselves into all sorts of sins with all stupidity and carelessness▪

2. Of the great neglect of this virtue even in the godly; there is not that awful, humble, reverent, respective carriage that should be; the hearts and faces of men are everywhere wanting in this fear: oh this conversation with fear, where is it to be found almost? Where is this fear in the people towards their Ministers? in the wife to her husband? in the servants to their masters?

2. For instruction: Let us from hence be informed in this duty, and for hereafter never have our hearts and carriages polluted, perfecting our holiness in fear, and abstaining from all filthiness both of flesh and spirit, showing in all places a fear to offend God, or dally with sin; in all things mistrusting the corruption of our nature, 2 Cor. 7.1. Phil. 2. Rom. 11.20.

3. Such as have attained unto this fear, should be wonderful thankful to God, and careful to preserve so excellent a grace: it wins them a wonderful deal of respect both from God and men, 2 Cor. 7.15. 1 Pet. 3.2. Psal. 90.11. Besi • es▪ of all other these are likely to hold out, Ier. 32.40. and are sure to find comfort in the day of Christ.

Verse 18.

Knowing that you were not redeemed with corruptible things, a • silver and gold, from your vain conversation received by the tradition of your fathers, &c.

THese words contain the third Argument for the enforcing of the exhortation laid down in the 13. verse, and it is taken from the consideration of our redemption by Christ: we are bought out of a miserable servitude by the blood shedding of Jesus Christ, and therefore being redeemed we ought to do two things.

• 1. To be careful of the reformation of our vain conversation.
• 2. To place all our faith and hope in God.

Now because he would the more drive in the power of this Argument, he lays down divers specialties and important reasons, why we should be moved with this Argument from our redemption.

1. Because all the precious things in the world could never have delivered us, in the beginning of ver. 18.

2. Because our deliverance from our vain conversation was one of the principal ends of our redemption, and therefore if we should not be stirred up to the care of a holy life, we should be as if we had never been redeemed, in the latter end of ver. 18.

3. Because our redemption was effected by so matchless a price, viz. the passion of Christ, which was inc • eased in that it was a suffering even to effusion of blood, and in that it was a suffering of a person of wonderful parity of nature, ver. 19.

4. Because our redemption was a thing before the world was made, ordained in God's eternal counsel, ver. 20.

5. Because we that now believe in Christ, have more honor done us in our redemption, then all the Fathers in the old Church had: for the manifesting of our redemption was an honor done to us that live in the times after the Law, both if we respect the incarnation of Christ, who was exhibited now, and not before; and also the publication of our deliverance by Christ already borne in the flesh in the preaching of the Gospel.

6. Because the certainty of Christ's victory, and our purchase was in special manner confirmed of God, and that two ways.

1. By raising him from the dead, to show, that no adversaries could hold him down.

2. By exalting him to so great glory in heaven, which shows he had fully pacified God's anger, and accomplished the merit of our redemption, and this was done, that our faith and hope might be in God, ver. 21.

So that all these words commend unto us the Argument taken from our redemption in Christ, and serve to compel us to the perfecting of our hope, and the ordering of our conversation.

In the unfolding of this reason, we may perceive that here are divers great things concerning our redemption to be entreated of, as

• 1. What would not redeem us, viz. not corruptible things.
• 2. From what we are redeemed: viz. from our vain conversation.
• 3. By what price we are bought: viz. the precious blood of Jesus Christ, &c.
• 4. The antiquity of this project concerning our redemption by Christ: viz. before • ver the world was.
• 5. The time of manifesting it to the world: viz. in those times.
• 6. The persons that have profit by it: viz. you that believe in God by him.
• 7. The ratification of the assurance of it, viz. the raising of him from the dead, and his glory in heaven.
• 8. The end of it, viz. that we might have faith and hope in God.

Before I break open these particulars, two things may be noted: 1. The coherence with the former reason: 2. The Apostles insinuation, or communication, as they call it in Rhetoric. For he doth not barely relate the Argument, but to win advantage in their affection, he tells them, they know this doctrine concerning our redemption, implying that it were a vile shame to be ignorant of the doctrine of redemption, and importing that he was persuaded that they had informed themselves in some good sufficiency of knowledge herein, and therefore they might not neglect his exhortation, that might be proved by such a known reason.

For as much. ] This word notes a dependence with the doctrine of the former reason, and shows that these reasons are linked in a chain; you cannot pull the one, but you draw the other also. And from hence we may note,

1. The sacred combination of holy truth in the mysteries of religion, they hang all as in one chain • , and 〈…〉 as in one body; there is a wonderful agreement amongst them; they point one to another: whereas in the writings of men by reason of their imperfection, they are oftentimes discording, not from other men, but from themselves also: their assertions sound, as if they were afraid one of another, or ready to fight one against another.

2. That the right knowledge of Christ's first coming to redeem us, serves generally to inflame our hearts to a desire after, and care of his second coming to judge us: For by his first coming,

1. We know he hath satisfied for our sins, and therefore need not fear the sentence of condemnation, or God's anger.

2. We know how dearly he paid for our sins, and therefore we should forever hate sin.

3. We know that he cannot but do us honor then, since for our sakes he himself was judged on earth, and did shed his own blood for us.

4. We know that at that day we shall be fully redeemed, and receive all the inheritance prepared for us. What shall I say, if this his first coming were so full of love, pity, care, grace, and profit for us: how then should we long for his second coming, when he shall give himself not for us, but to us for our eternal delight and happiness?

The Use may be for trial of the truth of our faith in his first coming; if we can stir us up with care and cheerfulness to provide for his second coming, then we do effectually believe it; else it is very doubtful whether we do indeed know Christ crucified.

Thus of the coherence: the insinuation follows.

Ye know.

From hence four things may be noted.

1. That we may be profitably put in mind of the things we know: yea we need to be put in mind of them, for thereby we may know things the better and more fully: but especially we need it for the use of knowledge. This is true in rebu • es for sin, in consolations in affliction, in directions for our lives, and as here in the doctrine of the mysteries of our religion: they and we know the doctrine of redemption perhaps, but the powerful use of that doctrine we are altogether wanting in: besides, what we know; we know but in part.

The Use is for great reproof of those vain persons, that neglect hearing, reading, admonition, &c. upon pretence they know it already: if that were true, yet this doctrine shows we need to be put in mind even in the things we know: yea wise men will receive commandments, yea and rebukes too, Prov. 9.

It is a discreet & commendable charity sometimes the better to persuade, and win affection, to insinuate the praises of others, as here the Apostle; so did Paul to Agrippa, Act. 26.3. It is certain, that by nature we are pleased highly with others opinions of our knowledge; and contrariwise, the a • pe • sion or ignorance is wonderful hateful: there be some sins that vex us more then others to have them imputed, as lying, and divers others: so ignorance: the devil knew this well in Eves case, the intimation of ignorance made her ruin her self and her prosterity; and so doth the devil still. What makes many go to hell for want of direction how to be saved? even this, they will not have their ignorance seen. What makes many leap from the cradle of religion to the throne of censure, so as to think themselves fit to judge whole Nations, when troops of learned men are extremely toiled with advising? Is it not this opinion of knowledge? Now as the devil useth it for hurt, so may the godly make advantage of the weakness of our natures herein, the better to direct us to good.

3. Of all doctrines we must be sure to know the doctrine of our redemption: for this is the most fundamental doctrine of all others. It is impossible to be saved without the knowledge of this. 2. Of all doctrines this is most clearly taught in Scripture. 3. Of all doctrines, we have most need of this against the discomforts of temptations, infirmities, afflictions, and death it self. 4. This most exalts the glory of God's grace and mercy, and all others are in a manner built upon this. 5. Lastly, this hath exceeding great force to persuade us to holiness of life: for it both shows us to whom we belong, and what reason we have to obey him; and withal implies how vile we are in ourselves.

First, so labor for knowledge herein, that thou mistrust thy own nature, and the policy of the devil: even the slower thou findest thy disposition to it, the more strive after it: let not the devil rob thee of this knowledge above all other.

We are not redeemed with corruptible things, as silver and gold.

In these words is contained the first principal point, namely, the invalidity of all earthly things to redeem us: they contain the disabling of the riches of this world: and as the words lie, two things are said against the treasures of this world.

[ 1] First, that we are not redeemed by them.

Secondly, that they are corruptible things.

That they cannot redeem the soul of man is evident, 1. By proof, Psal. 49.6, 7. 2. By experience, we see wicked men abound in these things, and yet go to hell, Psal. 17. ult. & 73.12. Eccles. 9.11. 3. This may appear by a distribution of the parts of redemption: for they cannot appease God's anger, Prov. 11.4. they cannot restrain the devils power: they cannot buy us a righteousness answerable to that the law requires: they cannot be a ransom to keep the soul from hell, Job 29.9, 19, 20. they cannot cover our imperfect work • : they cannot buy us a better nature, but rather choke the word of God, Mat. 13. and make men careless of repentance, and conceited of the •• elves and willful to entertain sin, Prov. 28.11. Hosea 12.8. and drown men in noisome lusts, 1 Tim. 6.9. yea how hard is it for a rich man to enter into the Kingdom of heaven? Mat. 19. Lastly, they cannot make us immortal, I am. 1.10, 11. Thus it is clear, they cannot redeem us.

[ 2] For the second, they are corruptible: This is manifest; Solomon saith, they have wings, Prov. • 7. they vanish, subject to violence or vanity, Mat. 6.13. yea many times they go away with an ill loose, it may be the ruin of the owners, Job 20.18. Eccles. 5. Ier. 17.11. nor can they go with their owners when death comes, Psal. 49.17.

The Use may be,

1. For information: It should raise the price of true grace, and all the means thereof: we should labor to be affectionately persuaded, that grace and the means thereof is better then all gold, Psal. 37 16. to 23. Ier. 17▪ 11, 22. Prov. 19.1. & 22.1. Psal▪ 19.14. grace 〈◊〉 called the unsear •• able riches of Christ, Eph. 3.9. yea grace with reproach is better then all treasures with honor, Heb. 11.26.

2. • t may inform us concerning the woeful estate of rich men, especially wicked rich men, that have nothing to trust unto but their wealth. Alas, alas, could they but think of death, oh how should they tremble! let them remember, that at the day of Christ many a rich man shall howl, and wish the very 〈◊〉 to cover 〈◊〉 , and yet cannot escape, Rev. 6. the very rust of their riches, which proved their corruptiblenesse, shall witness against them, I •• . 5.1. they should think often of that parable, Luke 12.15, 20, 21. and that other Luke 16. of Dives in hell: yea in this life th • u mayest be in honor, and yet be but like a beast that perisheth, Psal. 49. especially they are to be bewailed, if they trust in their riches, and rejoice in them, and boast of them, Job 31.24, 25. and will be as vain as their ancestors, Psal. 49.12, 13.

3. If outward things in their lawful use be so base, what are they in their sinful use, either of getting, or spending?

4. How excellent then is the Lord Jesus that did redeem us, when all these could not and how worthy to be beloved?

2. For instruction:

• 1. To rich men, therefore never to trust more in uncertain riches, 1 Tim. 6.17. Psal. 62.10.
• 2. Not to despise poor Christians, and admire wicked rich men, I am. 2.5, 4.
• 3. Let not the rich man glory in his riches, though he be a godly man, Ier. 9.24.
• 4. Let us rather strive to be like green olive trees in God's house, Psal. 52.7, 8.

Quest. But what shall we do with riches, are they good for nothing?

Answ.

• 1. Make friends with them, Luke 16.
• 2. Buy the means of grace with them, Prov. 17.16.
• 3. Be rich in good works, 1 Tim. 6.19, 20.
• 4. Eate and drink and rejoice, Eccl. 2.24.
• 5. It may teach the godly the willinger both to want gold and silver, and to practice all the duties of abnegation, and the contempt of them.

Thus of the first point: The second is, from what we are redeemed, viz.

From your vain conversation received by tradition from your fathers.

The thing from which we are redeemed, is our own conversation, amplified by the quality, it is vain, and by the cause of it, viz. the tradition of our fathers.

First of redemption from our conversation in general, if any ask, From what we are redeemed in Christ? if I answer fully, I must say from six things.

1. From the displeasure of God: the passion of Christ being a full expiation for all our sins that angered God, 1 Job. 2.2.

2. From condemnation, unto which we were justly sentenced; this is a fruit of the former expiation also, Rom. 8.1.

3. From the power of Satan, who as a jailor and executioner of vengeance had possession of us, Heb. 2.14.

4. From the rigor of the moral law: For Christ having made redemption for the transgressions of the former Testament, he hath obtained for us new conditions by virtue of the New Testament ratified by his blood, Heb. 6.8. Rom. 6.

5. From the present evil world, even from the judgments might have fallen upon us for our sins, and from the bondage under the course of this world, and from all the enchantments with which we were bewitched, Gal. 1. • .

6. Lastly, we are redeemed from our vain conversation, even from the power of our own corruption, and the practice of a body of sins. This last is here mentioned either by a synecdoche, by one part meaning the whole, or else to note, that till we be freed from the power of sin in our conversation, we can never actually attain the comfort of any of the former, as were easy to prove in the particulars. Thus in general.

In particular I consider of two things.

First, of the vanity of our conversation, from which we are redeemed.

Secondly, of the cause of it, here said to be the tradition of the fathers; and in the explication of the first I consider of three things.

• 1. What the vanity of our conversation is.
• 2. I note divers doctrines to be thence observed.
• 3. I resolve certain questions, and then make uses of all together.

[ 1] For the first: the conversation of unregenerate persons may be said to be vain in divers respects.

• 1. Because continuing in such an estate, they fail of the happiness unto which man was created, and so they are as if they were created in vain, Psal. 89.48.
• 2. Because in their sinful courses they cannot attain their own ends, but are always deceived of their expectation, Job 33.27. Psal. 31.7. Psal. 127.1.
• 3. Because of their transitory condition, they are daily wearing away, Psal. 144.4.
• 4. Because unregenerate men seldom or never attain that equal condition, that might give them a sufficiency without extremes: they are either too rich or too poor; and this is vanity and lies, Prov. 30.8.
• 5. Because all earthly things are vain, Ecclesiast. everywhere.
• 6. There are divers special sins in the life of man, for which his conversation may be said to be vain, (and this I think is here intended) as
  • 1. To worship images is a vanity, 2 King. 17.15. Zach. 10.2. Deut. 32. 21. Ier. 8.19. & 10.18.
  • 2. Lip-service is a vanity, Mat. 15. In vain do ye worship me, &c. compared with Isaiah 18.13.
  • 3. Hypocrisy in carriage is vanity, I am. 1.26.
  • 4. To trust in man, or vain helps, Psal. 62.9. Isaiah 30.7.
  • 5. The care of life, Psal. 39.6.
  • 6. Conceitedness and boasting is a vanity, Job 11.11. 2 Pet. 2.18.
  • 7. Opposing of the godly, or disgracing them is vain. Psal. 4.2.
  • 8. The multiplying of devises and projects in the mind is vanity, Psal. 94.11. and such are the fruitless thoughts of the mind, Eph 4.17.
  • 9. Flattering and double-dealing is vanity, Psal. 12.2. & 41.7.
  • 10. The getting of treasures by a lying tongue is vanity, tossed to and fro of them that seek death, Prov. 2 • .6.
  • 11. The service of the lusts of the flesh is vanity, Eph. 2.3. hence debauched men are said to be vain men, 2 Chron. 13.7.
  • 12. The excess in seeking the unprofitable pleasures of the world, and delights of life, Ion. 2.8. Psal. 119.37. Eccles. 11. ult. Psal. 24.4.

[ 2] The observations are:

1. That all men by nature are vain men; such is the depravation of nature in all mankind, Psal. 39. & 62.9.