A Commentary on 1 Peter 1-3

VERSE 8.

And a stone to stumble at, and a rock of offense, even to them which stumble at the Word, being disobedient, unto the which thing they were even ordained.

HItherto of the punishments upon the builders. The punishment upon the whole body of unbelievers, is contained in this verse. Wherein note first, the kinds of punishment: Christ is a rock of offense, and a stone of stumbling. Secondly, the causes both in themselves, and in God, in the words that follow:

A rock of offense, and a stone of stumbling. ]

Since wicked men have refused Christ, and will not believe in him; he, that may not be a stone of foundation, will prove a stone of stumbling, and a rock for them to dash on, till they be dashed to pieces: which words import the fearful judgments of God, spiritually afflicted upon unbelievers, which is twofold. First, they shall be given up to scandal; and then secondly to despair.

Before I open the words particularly, divers things may be noted in general:

First, that the punishments that light upon particular wicked men, are to be accounted the punishments of the whole body of unbelievers; as here despair and taking offense at Christ, it may light upon some particular offenders only, yet they are punishments belonging to all.

First, because there is no judgment but all wicked men have deserved it.

Secondly, because when God plagues some, he means all, he threatens all.

Thirdly, because no wicked man can be sure for the time to come, that he shall not fall into them.

Fourthly, because the afflictions of this life are typical to wicked men; as despair is a typical hell, and so all other judgments are but little hells.

And this doctrine should much amaze impenitent sinners, if they consider, that any fearful judgment they see fall upon others, may fall upon them; and that God is as well displeased with their sins, as with the sins of those he so plagued, as Christ shows, Luk. 13.1. to 6.

Secondly, that from one and the same cause, may arise divers and contrary effects: as Christ, that is a stone of foundation to the believer, is a stone of stumbling to the unbeliever. Thus in Luke 2. he was appointed for the rising and falling of many in Israel: Thus the Gospel of peace is to wicked men a fire, a sword, a fan: It is a savor of life to the godly, and a savor of death to the wicked, 2 Cor. 2. as the Sun melteth the wax, and hardeneth the clay. This comes to pass by accident, and by the corruption that is in the hearts of wicked men, and by the fearful judgments of God.

Use. The use should be to teach us therefore not to rest in the having of, the means of salvation; as the preaching of the Word, &c. for through thy corruption it may be a means of greater damnation.

Thirdly, that of all judgments in this life, spiritual judgments are the worst; which appears from hence in this, that when the Lord would declare his special displeasure upon wicked men, he threatens these in this place as the most fearful. Now for explication of this point. All judgments in this life are either spiritual or temporal. By temporal judgments, I mean such as have their proper effects on the outward man, such as are, poverty, disgrace, sickness, imprisonment, losses in men's estates, and the like. By spiritual judgments, I mean such as have their proper effects upon the soul: as for example; Hardness of heart, the spirit of slumber, desertion, or the absence of God, the taking away of the gifts of the mind, the with-holding of the Gospel, the delivering of men up to the power of Satan, or to the love of lies, terrors of despair, or taking of offense; of which latter, in this place.

Now these spiritual judgments are much worse than any of the former temporal crosses; first, because these judgments light upon the best part of man, which is the soul: and by how much the soul is better than the body, by so much it is worse to be distressed in soul than in body. Secondly, because they with-hold from us the best good, which is God or Christ: now, that which straightens us in the best things, must needs be the worst kind of restraint. Thirdly, because these crosses are more hardly cured: it is much easier to heal a sickness in the body, than a disease in the soul. Fourthly, because these judgments for the most part are inflicted upon the worst offenders: I say, for the most part; for sometimes the godly themselves may be scourged for a time, and for just reasons, with some kinds of spiritual judgments.

Use: The use may be (first) for reproof of the madness of multitudes of people in the world, that can be extremely vexed and grieved for worldly crosses, yet have no sense or care of spiritual judgments: they how • e upon their beds, if God take from them corn, or wine, or the fruits of the field; but never grieve if God take the Gospel from them: they are much troubled if they lose the favor of their greatest friends; but never mourn because God hath forsaken them: they are very impatient if their bodies be sick, and yet very quiet if their souls be sick: they would think themselves undone if they were carried to prison, who yet are not much moved at it, that God should deliver them up to Satan. And yet I would not be mistaken: I do not mean to say, that wicked men should not mourn for worldly or outward crosses. It is true, godly men should not, or not with great sorrows; but for wicked men, they ought to be extremely grieved for every outward affliction, because it comes in wrath from God, and is but the beginning of evils. But then two things must be noted: first, that their sorrow should be godly, viz. for their sins that brought those judgments, not for the cross it self; secondly, that they ought to be more troubled for spiritual judgments than for temporal.

Secondly, this should much comfort godly men and women in all their afflictions, and it should make them patient, because though God afflicts them in their bodies or estates, yet he spareth their souls, and doth not execute those outward crosses but with much compassion.

Thirdly, it should teach us how to pray in the case of afflictions: if they be spiritual judgments, we may pray directly for the removal of them; but for temporal judgments, we must pray with condition.

And thus of the general o • servations.

Before I enter upon the particular breaking open of the doctrine of this verse, it will not be amiss • o show, that this, and such doctrine as this, is not unprofitable.

Quest. For someone might say, To what end serves this doctrine of God's dealing with unbelievers?

Answ. I answer: it is profitable both for godly men and wicked men. For wicked men may hence hear and fear, and do no more wickedly, seeing hence they may discern what they may come to, if they prevent it not by repentance. And for godly men, they may hence be the more inflamed with the admiration of God's goodness, when they shall hear of their own privileges by 〈◊〉 . Such Scriptures as this, contain the arraignment and trial of the ungodly. Now it is very profitable for us to stand by, and hear the trial. We know multitudes of innocent men flock to the Assizes to hear the arraignment of malefactors, which breeds in them, first, contentment in the observation of the solemnity and manner of administration of justice: secondly, a fear to offend: the terror of their sentence frights the heart for many days after: thirdly, a love of innocence: it makes men love innocence much the better for a long while after: fourthly, compassion to malefactors: it softens the heart, and makes men fit to show mercy to these poor condemned men. The like to all this is bred by the consideration of such doctrines as this.

In the words of this verse then two things are to be noted: first, the kinds of punishments inflicted upon the body of unbelievers: secondly, the causes of it. The kinds are two: first, God will deliver them up to scandal, and then to despair: to scandal, as Christ is a stone of stumbling: to despair, as Christ is a rock of offense.

These words are taken out of the Prophet Isaiah, chap. 8. where the Lord intends by them to denounce the reprobation of the Jews, as some think, or rather foretells the spiritual judgments which shall be inflicted upon them. The Apostle in this place applies the words to the unbelievers of his time, among whom the obstinate Jews were chief, to show, that as the other Scripture was comfortable to the godly, so were there places that did threaten the wicked: and that as the former place did prove Christ a stone of foundation for the godly, so this did show that Christ was a stone in another sense to the wicked.

Christ is a stone of trial to all men in the Church, because the doctrine of Christ tries men whether they be elected or rejected, good or bad: so Isaiah 28.16. Again, Christ is a precious stone to the believer: and thirdly, here a stone of stumbling to the unbelievers.

Now that we may know what offense or scandal is, we may be helped by the Etymology of the original words: For scandal in the original is either derived of a word that signifies, to halt, or else it noteth anything that lieth in a man's way, a stone, or a piece of wood, against which, he that runneth, stumbleth, & so hurteth or hindereth himself: It most properly signifieth rest, or a certain crooked piece with a bait upon it in instruments, by which mice, or wolves, or foxes are taken▪ and thence the Church translated the name of scandal, to note the snares by which men are catched, as beasts are in grins and baits: so the word it seems is used.

So then a scandal is anything which causeth or occasioneth offenses, by which a man is made to halt, or is brought into a snare, or made to stand still, or fall in matter of religion, or salvation: And so the sorcerers were a stumbling block to Pharaoh, and the false prophets to Ahab, and the lying signs of Antichrist, to such as love not the truth.

Now all scandal may be thus divided: Scandal is either active or passive, that is, given or taken: Scandal given, is when the author of the action is likewise the cause of the hurt that comes by it: Thus Elias sons were scandalous: thus David by his grievous sins gave offense, 1 Sam. 2.17. 2 Sam. 18.22. &c. and thus Scandal is given either by evil doctrine, first, whether heretical, secondly, or supersti • ious: or else by wickedness of life, or by willful abuse of Christian liberty.

Offence taken is either from ourselves or from others: A man may be an offense, a stumbling block to himself, by dallying with some special beloved corruption: of which our Savior Christ saith▪ If thine eye offend thee pull it out, or thy hand, or thy foot, &c. Matth. 3.29. Scandal taken from others, is either that they call human, or that they call diabolical: Scandal taken, which they call human, may either be found in godly men, or wicked men: godly Christians that are weak, may be offended, or hindered in religion divers ways: as either by reason of the persecution and oppression of the godly: or by the heresies or dissensions of men in the Church, or by the flourishing estate and prosperity of the wicked: as also by the liberty some of the godly take in things indifferent, for the advancing of the Gospel in case of necessity: As when Paul, for the gaining of the Gentiles, neglected Moses Law. This was an offense to many believing Jews & contra, &c.

Wicked men also take offense as here in this text is manifest. Now, the offense which they call diabolical, is that, when men willfully and perversely will provoke themselves to sin freely, because of the examples of the vices of godly men: as when the drunkenness of Noah, the incest of Lot, the adultery and murder of David, the perjury of Peter, or the like, is alleged to maintain themselves in a liberty of sinning: It is the scandal of wicked men, which is here meant.

Now wicked men make themselves miserable in this case of scandal both ways: By giving offense, and by taking offense. By giving offense, and so Christ curseth them for offending his little ones, Mat. 18. Wicked men offend them either by the subtlety of false and corrupt doctrine, or by provocation and enticement, or by evil example, or by discouraging them with reproaches, threats or oppositions, or the like: but this kind of offense is not meant here. It is offense taken, which is noted here as a grievous curse upon them; and amongst offenses taken, this is their misery, that they gather offense from what should have been the cause of their holiness and happiness, even from Christ.

Might someone say, What should men be offended at in Christ?

The Jews were offended: First, at the vileness of his person, or his mean condition. Secondly, at the poverty and simplicity of his Disciples. Thirdly, at the obscurity of his Kingdom, being without worldly pomp and glory. Fourthly, at his conversation, because he kept company with sinners. Fifthly, at his doctrine: partly, because he reproved their superstition and hypocrisy and the traditions of their fathers, and partly because he taught, that justification could not be had by Moses Law, but must be sought by believing in him: as also by other particular directions; as, that man must eat of his flesh, that he was the Son of God, that he was older than Abram, &c. lastly, at his miracles: for they thought he did it by some Devil.

Thus in our times the Papists, they take offense at the newness of our Religion, as they pretend; at the freeness of the people that profess it; at the doctrine of justification by faith alone, &c.

Thus also wicked men in the Church are offended at the small number of such as are sincere, at the plainness of the preaching of the Gospel, or such like.

Quest. 2. Might someone say, What if wicked men be offended, is that such a great misery?

Answ. Yes: for it is many times the occasion of their ruin. For we see many men keep these objections in their hearts till their death, by which they are hardened from all care of salvation by Christ: at the best it is a notable hindrance for the time; it frustrates them of the Gospel, and of the communion of Saints, &c.

• se. The use may be (first) for information: We may hence see what an infectious sorceresse unbelief is: It can make things exceeding good to prove exceeding evil to them: it can make God, the Word, the Sacraments, and Christ himself (all good) to be occasions of extreme evil to him. Wicked men are like spiders, that can suck poison out of the sweetest flowers.

Secondly, this should serve for great humiliation unto all wicked men, that find themselves stopped or hindered, or cast out of the way by receiving scandal into their hearts: They should here take notice of it, that it is a singular curse of God, when God leaves a man to the liberty of admitting poisonful objections, and thereby to be hardened against the care for his own soul in matters of Religion. Men little think of the fearfulness of such men's cases; which must needs be extremely evil, either if they look upward to see • hat God doth expose them to this offense, as a way of singular punishment, or if they look to the effect; whatsoever they can say, yet their poor souls in the mean time are left destitute of mercy, or the profit and power of it.

Might someone say, How can they help it, seeing Christ is a stone of stumbling unto them? It seems they cannot avoid it.

Christ is a stone of stumbling, not actively, but passively: he doth not make them stumble, but they through their ignorance (walking in darkness) or through their precipitation, running headlong in things, or through the poison of some beloved sin, which hath altogether corrupted their taste, do fall at the doctrine of Christ, or turn the precious things of Christ into poison, by reason of the venom lying in themselves.

Thirdly, such taking offense is a judgment. Weak Christians should be warned and temper themselves so, as to refrain the weakness of being so apt to be offended at the liberty of strong Christians; and to this end they should take heed of doubtful disputations, or ensnaring themselves about the use of indifferent things. For though God pities them, yet they are much plagued by their opinions, and entanglements herein. For first, they sin against their brethren by rash censure, and despising them; and secondly, they wrong their own souls: for sometimes they are hindered in the Word, and sometimes lose the benefit of the Sacraments by their ignorant scruples, and sometimes they draw much trouble and molestation upon them; and lastly, they many times open the mouths of wicked men to revile them, and exasperate them against the good way of God. To conclude therefore this use. Since offense is the rod of the wicked, let not godly men suffer it to rest on their lot.

Fourthly, since wicked men, by the judgment of God, and their own frowardness, are so apt to receive offense, it should teach the godly to order themselves so towards them, that they give no offense unto them, I say, give no offense, so as the fault should be in the godly, but rather they should strive to overcome this frowardness of wicked men, by all possible care, both to put them to silence, and by keeping them silent. Now, because there be some things, wherein regard must not be had of the offense of wicked men, I will open this point distinctly, and show,

First, in what things the offense of wicked men is not to be regarded.

Secondly, in what things we must take heed we give them not offense, or in what things we may be guilty of giving offense to them.

Thirdly, what rules may be observed in our carriage, which may silence wicked men, or compel respect and estimation from them, or at least put them to silence, &c.

For the first; if wicked men be offended for doing good, we are not to regard their offense: as when the Pharisees were offended at Christ, he cared not, but said, Let them alone, they are blind, and leaders of the blind, &c. Matth. 15.14. And so the Apostles answered, It is better to obey God than men, Act. 5.29. It is better that scandal arise, than that the truth should be forsaken. Thus Michaiah cares not for the offense of Ahab, nor Elijah : and in this case, Levi is not to respect father or mother, brethren or children, Deut. 33.9. And so though wicked men be offended, we must preach the Gospel with all plainness, and not affect wisdom of words, 1 Cor. 1.23. and we must labor for the meat that perisheth not, and must pray unto God, and use religious exercises in our houses, as Daniel did: we must renew Justification by our own works, and we must suffer in a good cause, and we must with strictness avoid the excesses of the time.

Now for the second. We may be guilty of giving offense to the wicked: First, by scandalous and vicious life: thus David gave offense. Secondly, by indiscretion in the manner of doing good duties; as if men pray, or fast, or give alms to be heard or seen of men. Thirdly, by rash zeal; as when men proclaim to the world a great deal of strictness in things that are not grounded upon the Word, and yet are tainted openly with known infirmities and sins: or when men are violent and rash censurers, especially in things they commit themselves: or when men neglect their calling, and live inordinately, and are busy-bodies under pretence of Religion: or when men that have a fair door opened to do good by preaching the Gospel, will not yield in some indifferent things, that they may win them; as, woe had been to Paul if he had not been a Jew with the Jews, that he might gain the Jews thereby: or necessity lay upon him the preaching of the Gospel, or to preach the Gospel, though it were clogged at that time with condition of yielding to the Jewish ceremonies, 1. Cor. 9.

Now for the third. There are divers excellent rules that may much adorn the lives of Christians in their courage towards the wicked; and so either prevent scandal, or leave them without excuse, themselves being judges, as they will confess in the day of visitation. These things then will much advance our cause before wicked men, to show in our conversation,

First, integrity, and harmlessness, and sound care of the practicing of godliness, Philip. 1.15, 16.

Secondly, submission and obedience unto the King, and his human ordinances, 1 Pet. 2.13, 14, 15.

Thirdly, reverence and fear, when we entreat of anything that concerns God and Religion, 1 Pet. 3.16.

Fourthly, meekness of wisdom, expressing a mind free from conceitedness, frowardness, or affectation, I am. 3.13.

Fifthly, mercy to the poor, and a mind free from the greedy desire of earthly things, a serious declaration of the contempt of the world, I am. 1.26. Mat. 5.16. &c.

Sixthly, quietness and peace; to be shown (first) in studying to be quiet, and to meddle with our own business: secondly, in making peace amongst others, Matth. 5.8.

Seventhly, love to our enemies, being ready to pray for them, or do them any good.

Lastly, hence may be gathered some matter of consolation for the godly. For first, if the Lord have kept them from taking offense, he hath freed them from a great and sore spiritual judgment. Secondly, if the wicked should be so perverse as to take offense when he gives none; yet this may stay him, that Christ himself was an offense unto them. Thirdly, as it is a great judgment to be offended at Christ: so it is a great mercy and supernatural grace, when the Lord makes our hearts able to love the Lord Jesus in all sincerity.

Hitherto of the first kind of punishment: the second is, that Christ shall be to them A rock of offense, that is, they shall fall upon Christ, as the ship doth upon the rock, and be broken all to pieces: there shall be a desperate anguish upon their consciences, perceiving themselves to have no right it • Christ, by the fea • e of which, as men that have suffered shipwreck, they shall be out of all hope of mercy. Thus he that falleth on this stone, shall be broken, and upon whom it shall fall, he shall be ground to powder, Luk. 20.17.

The consciences of wicked men are diversely affected: some are without feeling of any grievance in the matters of their souls; some have feeling. The conscience is without feeling, either through a continual security and sleepiness, which is in all men, or through a fearednesse, by which some men are grown past feeling. Now those wicked men that have any feeling, in this text are cast into two sorts; for either they are offended, or they despair. Christ is to those latter, an occasion of their ruin, they suffer shipwreck upon Christ, which is joined with singular offense, or pain, or grievance of their consciences. This rock is like that in the Judges, chap. 6.21. out of which fire went and consumed them.

The despair that wicked men feel is of two sorts. For either it is a despair, which riseth from their persuasion of their want of help in spiritual things, or from their want of help in outward things: sometimes they fall into desperate torments, and griefs, and fears about outward things, either upon fear of danger, or upon an apprehension that they are utterly undone, or shall be in matters of the world: this was the despair mentioned, Deut. 28.66, 67. and this despair was in Saul, Achitophel and Belshazzar, Dan. 5. and in the Jews, when they said there was no hope, Ier. 2.25. and this was in the Egyptians, Babylonians, Tyrians; and their case in the desolation of their estate by war, mentioned in many chapters of the Prophet Isaiah. But this despair is not meant here: for this is a despair of all help or salvation of the soul by Christ; conceiving, that they are utterly cast off of God, and shall perish forever. Thus Cain and Judas despaired of all mercy in God.

And this despair of salvation and all happiness, is felt either in hell, or at the day of judgment, or in this life.

First, it is certain, that the wicked feel an eternal despair in hell, which increaseth their torments, because they have no hope of ease or help: and thus also the devils despair. This despair in hell, is a mere gnawing the conscience, and tormenting it, which never dieth.

Secondly, they also feel despair with singular horror when they come to appear before Jesus Christ at the last day, when they behold the face of the Judge, and feel within them a witness that tells them they shall be damned. This torment will then come upon them, like the pains of a woman in travel; and their anguish will be so great, that they will cry to the mountains to cover them from the face of the Judge, 1 Thess. 5.3.

Thirdly, now the first degree of this despair, is felt by divers wicked men in this life, as it was by Cain and Judas : and of this he speaketh here. And thus wicked men despair, when they think their sins cannot be forgiven, and that they have no benefit by Christ, and shall certainly perish forever.

And this is noted here as a grievous curse of God inflicted upon unbelievers. Despair is one of God's most fearful judgments in this world; which when God inflicteth, he may be said to rain upon them fire and brimstone, and an horrible tempest, Psal. 11.6. Most fearful is their case, when the wrathful Arm of God takes hold of them, and he pours out his indignation upon them: this will make their loins to shake, Psal. 69.23, 24. They are then like the raging sea, having no peace within them, Esa. 57. ult. They are brought to the King of terrors, and their confidence is rooted out, Job 18.11, 14. There they were in great fear, Psal. 14.5. They are said to blaspheme God, and gnaw their tongues, Revel. 16.9, 10.

While God's Saints sing for joy of heart, they howl for vexation of spirit, Esa▪ • 5.14. They could be glad to run into the holes of the rocks, and into the caves of the earth for fear of the Lord, and the glory of his Majesty, when he comes thus terribly to shake the earth, Esa. 2.19. Surely, such is the case of the wicked; & this is the portion of their cup that know not God. And how terrible this torment is in the heart of a wicked man, may appear, if we consider but what torment the very godly suffer in their despair, which is far easier than that of the wicked. David saith, the pains of hell compassed him, Psal. 18.5, 6. and 116.3. and that God's terrors did cut him off; and that he was ready to die, and that, while he suffered God's terrors, he was distracted, Psalm. 88.15, 16. as also it may appear by those torments which the very despair for outward things hath put wicked men to, which is far less grievous than this despair of God's mercy and eternal salvation: and yet in that case their pains are compared to the pain of a woman in travel, Psal. 48.6.

See more at large of the horrible plight wicked men have been in in this respect, in the description of the judgments should fall upon the foreign nations, rendered by the Prophet Isaiah in many chapters.

Uses. The use may be, first, for great amazement to wicked men, that now perhaps laugh and sing in the jollity of their hearts. O let them remember what God may do to them▪ What case will they be in, if God bring them once to despair? And this is the portion of their cup. Oh! if the terror of a King be as the roaring of a Lion; what then is their case, if God shall reveal his wrath from heaven upon them for their weighty sins! And the more should they be affrighted, because despair is but as it were the beginning of evils. They feel it for a short time on earth, but shall feel it forever in hell. And therefore, if it be possible, they should be persuaded in time to repent, that they may be delivered from this great wrath to come. Oh how easy, in comparison, might men's repentance be, if they would be warned in time!

Secondly, this doctrine may breed in us a wonderful awfulness and fear of God: when we read of such judgments in Scripture, or behold any poor wretches tormented with this judgment, it should breed in us not only an infallible assurance that there is a God, or that there shall be a hell of woeful torments, or the like; but it should especially make us think of God with all reverence, and be afraid to displease him: for dominion and fear are ever with him, Job 25.2. This doctrine should make us resolute to go our ways and sin no more: the counsel of the wicked should be far from us, seeing he can thus put out their candle, and make them drink of the wrath of the Almighty, Job 21.17, 20.

Thirdly, it should work in all of us a care to use all means that we may be kept from despair,

Quest. What then should we do that we fall not into despair?

Answ. Some things are to be avoided, some things are to be done.

If we would not fall into despair,

First, we must take heed of willful unbelief, such as was in the Jews; when men not only neglect the assurance of salvation brought by Christ, but contemn it, and strive to put all such cares out of their heads.

Secondly, we must take heed of stumbling. If men feel their hearts to be ensnared in respect of Christ, and that they are tossed with vile objections, &c. let them look to themselves, and amend in time: for if Christ be a stone of stumbling, he may be a rock of offense.

Thirdly, we must take heed of security, and contempt of the knowledge of God's ways. Despair will work terribly, when it lights upon 2 mind that hath contemned knowledge, and lived in all ease and security, Job 21.1, to 20.

Fourthly, we must take heed of apostasy from the profession of the love of the truth: for despair is many times a woeful scourge to such kind of creatures; as the stories record, and experience shows.

Fifthly, we must in general take heed of all gross and presumptuous sins, especially the sins against the third, sixth, and seventh Commandments: for usually these sins go before in the desperation; such as are, swearing, and cursing, and perjury, and murder, and incest, and whoredom, &c. The wicked flee when no man pursues them: but the righteous are bold as a Lion, Prov. 28.1. and 14.14.

Now (secondly) there are other things which we must do, that we may avoid despair.

First, we must not smother our doubts in matters of Religion, especially in the cases of our conscience, but take the pains to ask and seek resolution: else that which is but doubting at the first, may prove to be despair in the end. Those lesser sores in men's hearts may fester and rankle within us, till they prove to this great disease.

Secondly, we must store our heads with the promises of the Gospel, and those comfortable places of Scripture, as may breed in us a full persuasion of God's singular compassion and mercy towards all penitent sinners, and withal do show us that plentiful redemption in Jesus Christ, and the marvelous efficacy of his blood to cleanse us from all our sins.

Thirdly, we should above all things, put on the shield of faith; I mean, we should use all diligence to get the assurance of God's favor in Christ: for assurance will preserve us safe from despair. For as unbelief brings it, so faith preserves us from it.

Fourthly, we should be careful upon all occasions to keep our assizes; and if we be endangered by any sin, we should make haste to judge ourselves, that we be not condemned of the Lord. For the attendance upon this point maketh all safe: whereas the long neglect of our daily sins, without any humiliation for them, may turn in the end to the pangs of some miserable despair.

Use 4. Fourthly, hence the godly may comfort themselves, because Christ is to them a rock to build on, Mat. 16.2 rock for refuge and safety, Psal. 18.2. a rock for shadow, Esa. 32.2. And therefore let the Inhabitants of the earth sing, Esa. 42.11. and withal, if they consider how God showeth them, they should account their other afflictions but light, in comparison of what falls upon wicked men.

Object. But we read that godly men have been in despair; as David, Job, and others.

Sol. It is true: but yet there was ever great difference between the despair of the godly and the wicked, which I will briefly note.

First, they differed in the causes. The honors of the wicked proceeded from the curse of God: whereas the sorrows of the godly proceeded from his mercy.

Secondly, they differed sometimes in the object: for godly men despair of themselves; wicked men despair of God. It is a grace usual in repentance, to despair of all happiness from ourselves: but now wicked men are out of all hope of God's mercy and help.

Thirdly, they differ in the effects. For Cain blasphemes God in his despair, and saith, his punishment is greater than he can bear, or his sins greater than can be forgiven: but the godly give glory to God, and account him always just and good. Again, wicked men rage and repent not: but godly men bewail their sins, and cry mightily to God, Rev. 16.9, 10. Ier. 18.12. Wicked men be in travel, but they bring forth nothing but wind: they are never the better when they come out of their affliction, no though they poured out a prayer to God in the time of distress, Esa. 26.16, 17, 18. Thirdly, the confidence of the wicked man is swept down as the house of a spider, they have no hope at all, Job 8.13. and 11. ult. whereas godly men, at the worst, are supported with some kind of hope, or persuasion of mercy: and therefore usually they rather ask whether God's mercy be clean gone, than say it is so, Psalm. 77. and they rather complain, that God hides himself from them, than that God hateth them, Psal. 88.15.

Fourthly, they differ in the measure too. For God always hath respect to the strength of his children, to lay no more upon them than they are able to bear: whereas he respects the sin of wicked men, and regards it not, though they cry out with Cain, they cannot bear it.

Fifthly, God gives issue out of the trial, and returns from his displeasure in a moment, when he deals with the godly, Isaiah 54. whereas wicked men can have no such hope.

Lastly, seeing despair is such a curse, and is so far from leading men to Christ, that it makes them suffer shipwreck upon Christ; Ministers, and all others should take heed of driving the people upon any pretence into this kind of desperation: let men be taught to despair of themselves, but never to despair of God.

Hitherto of the kinds of punishments.

The causes follow: first, in themselves: secondly, in God.

In themselves it is their stumbling at the word, and their disobedience.

To them which stumble at the Word. ]

There is a divers reading. The old reading was thus: To them that offend in the Word; noting either in general, that God's word, or Christ, doth not profit these men that were guilty of evil speaking, and the gross abuses of the tongue: or in particular; it should note the sins of the stubborn Jews, who offended in word, when they blasphemed Christ, and denied him.

But I rather take it as here it is translated: and so it notes the causes why many men fall into scandal, and from thence into despair; viz. because they bring ill hearts to the Word of God, they have minds that are rebellious, and will not be subject to the Gospel, but entertain it with diseased and cavilling minds. Those persons are likely not to receive any good by Christ, that quarrel at the word of Christ. Now that this may not be mistaken or neglected, I will show, first, what it is not to stumble at the Word, le • t some weak ones should be dismayed: then secondly, how many ways wicked men stumble at the Word.

For the first. To be grieved in heart for the reproofs of the Word, is not an offense, but a grace: so we are troubled not with dislike of the Word, but of our own sins. Secondly, to inquire of the truth, and that which is delivered, and to try the doctrine, by turning to the Scriptures as the Bereans did: this is not condemned here; nor is it a stumbling at the Word, to put a difference between the teaching of Christ, and the teaching of the Scribes and Pharisees.

Secondly, but men are said to be offended at the Word, when their hearts rise against it, or they ensnare themselves through their own corruption by occasion of the Word. To speak distinctly, wicked men are offended at the Word with a threefold offense: First, with the offense of anger, when they rage and fret at the Word, or the teachers thereof, because their sins are reproved, or their miseries foretold. And this offense they show, either when they envy the success of the Word, Acts. 4.2. or rail and revile God's Saints, as Ahab did Michaiah for telling him the truth, or when they mock at the Word, as the Pharisees did, Luk. 16.14. Secondly, with the offense of scandal, when they take occasion from the doctrine they hear, to fall off from hearing, or from the true religion, or from the company of the godly. Thus they stumbled at those hard sayings of Christ, that departed from him for that cause or reason, John. 6. Thirdly, with the offense diabolical, when men pervert the good word of God, to inflame themselves the more greedily to sin, making it a doctrine of liberty, or taking occasion to commit sin from the Law, that rebukes sin.

Uses. The use may be (first) for information, and so two ways. For first, we may hence see the reason, why many hearers profit not by the Word. It is not because the Word wants power, but because they stumble at it. They nourish cavils and objections against it: they oppose reason to faith. Secondly, we may hence take notice of the difference of a regenerate and unregenerate heart. To the one the Word is a savor of life, to the other it is a deadly savor, and full of offense to them. And withal, this may humble wicked men. For this is a sure truth, that so long as they are offended at the Word, so long they have no part in Christ: and withal it may comfort all those that love the Word, and receive it with joy constantly. For that is a means and sign of their interest in Christ.

Being disobedient. ]

These words contain another cause why Christ was no better relished by them, and why they found such an ill taste in the word of Christ: it was the wickedness that was in them: Sin had marred their tastes. Sweet meats have but an ill relish with those who have corrupt and diseased stomachs; and the cause is apparent, the ill humors in their stomachs, and nothing in the meats they eat. But of their disobedience before: and therefore this shall suffice in this place. And thus of the cause in themselves.

The cause in God follows.

Whereunto they were appointed. ]

There is much difference of the reading of the original words in the translations.

Some read thus: They stumble at the Word, and believe not in him, in whom they are placed or set; and expound it thus, In whom they live, move, and have their being: some read, instead of disobedient, They believed not: but for these words read them as here. But then their meaning is, that the Jews believed not, though they were thereunto appointed, that is, though they had the promise of salvation, and were a people separate thereunto: and so it is an aggravation of their unbelief.

This sense and reading is not to be despised.

But I take it, as I find it in the translation: and so the sense is, That these men, whether Jews or Gentiles, that are here spoken of, were appointed to this misery by the decree of God: and so they are words that express the substance of this part of God's decree, which Divines call Reprobation.

And so it is to be observed from hence. That wicked men are appointed from everlasting, to the enduring of the miseries which are inflicted upon them in this life or in hell. This is a doctrine which is extremely distasted by flesh and blood, and proves many times more offensive to the common people, and is always to be reckoned as strong meat: and therefore that I may fairly get off this point, I offer two things to your considerations: First, the proofs that plainly avouch so much, as is here observed. Secondly, I will set down certain infallible observations, which tend to quiet men's minds, and persuade them against the seeming difficulty, or absurdity of this truth.

For the first, the Apostle Jude saith, that the wicked men he treateth of were of old ordained to this condemnation, Jude 4. and the Apostle Peter saith, that the ungodly were reserved unto the day of judgment to be punished, 2 Pet. 2.9. and verse. 12. he saith, that they are natural brute beasts, made to be taken, and destroyed: and it is manifestly implied, 1 Thess. 5.8. that God hath ordained wicked men to wrath: so Rom. 9.22.

For the second: though this doctrine seem wonderful hard, yet to assure us there is no hard dealing at all in God, there be many things may confirm us, and ease our minds, though for the present we cannot understand how this should be, and perhaps are much troubled about this point; and therefore seriously consider,

First, for thyself; that if thou have truly repented, and do believe in Jesus Christ, and hast in thee the signs of a child of God; for thy part thou art free from this danger, and out of all question art in safe estate, and therefore oughtest not to grieve, but rejoice with singular praise to God.

Secondly, seeing God hath comforted us with many doctrines, and trusted us with many clear points of knowledge, can we not be contented, that God should speak darkly to us in one point? especially when we are told beforehand, that there is an Abyssus, a depth, yea many depths in this doctrine? Shall we be wayward, because one truth will not sink yet into our heads? We are told that this is a point unsearchable, Rom. 11.32, 33. and the rather, because weak Christians are not tied to eat strong meat: they may safely let this doctrine alone.

Thirdly, that no man can know his own reprobation, nor ought to believe so of himself: but is called upon to use the means by which he may be saved.

Fourthly, we have this oath of God for it, That he desires not the death of the sinner, but would have all men to repent and be saved.

Fifthly, that whereas Divines make two parts of the decree of reprobation, Preterition and Predamnation ; all Divines are agreed for the latter, that God did never determine to damn any man for his own pleasure, but the cause of his perdition was his own sin. And here is reason for it: for God may, to show his sovereignty, annihilate his creature; but to appoint a reasonable creature to an estate of endless pain, without respect of his desert, cannot agree to the unspotted justice of God. And for the other part of passing over, and forsaking a great part of men for the glory of his justice, the exactest Divines do not attribute that to the mere will of God, but hold that God did first look upon those men as sinners, at least in the general corruption brought in by the fall. For all men have sinned in Adam, and are guilty of high treason against God.

Sixthly, that sin is no effect of reprobation, but only a consequent: God's decree doth not force any man to sin, &c.

Seventhly, that whatsoever God hath decreed, yet all grant, that God is no way any author of sin: he doth not cause sin in any, but only permits it, and endureth it: and whereas the most that can be objected, is, that God hardeneth whom he will, Rom. 9. it is agreed upon in the answer of all sound Divines, that God doth not infuse any wickedness from without in men's hearts: but whereas their hearts are in themselves by custom in sin hardened, as a just Judge he gives them over to Satan and his power, who is as it were the Jailor; but doth never restrain them from good, and the means of it.

Eighthly, now may men say, that sin came upon men by reason of the rigor of God's Law: for it was impossible to be kept. For this there is a clear answer: When God gave his Law at first, man was able to keep it; and it came by his own default, that he was not able to keep it afterwards. A man that sends his servant to the market, and gives him charge to do such and such business for him; if that servant make himself drunken, and so be unfit to do his masters business, he is worthy to be punished, because he was fit to do it, when he was first sent about it.

Ninthly, it is plain in this verse, that those men of whom he here speaks, are indicted of grievous sin against Christ and the Gospel.

Tenthly, that things may be just, though the reasons of them do not appear unto us: if it be true of some cases of justice among men, much more in this case of God's justice.

Lastly, it should much satisfy us, that in the day of Jesus Christ those mysteries of Religion shall be broken open, and all then shall be made clear unto us, as clear as the shining of the Sun at noon-day.

Thus of the punishment of unbelievers, and so also of the first argument, taken from testimony of Scripture.

Verses 9, and 10.

But ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light;

Which in times past were not a people, yet are now the people of God: which had not obtained mercy, but now have obtained mercy.

THese words contain the second argument to persuade Christians to make their constant recourse unto Christ, and from him to procure virtue to enable them for holiness of conversation: and it is taken from the consideration of the excellency of that estate, unto which they were brought by Christ. For the description whereof, the Apostle singles out two places of Scripture, with which he makes up a complete narration of their great prerogatives above all other people, and above that they themselves were in former times. The places of Scripture he makes use of, are Exod. 9. and Hos. 1.

But before I open the words, two things may be here noted. First, the Apostles care to prove what he saith from the Scripture, whether it be against wicked men, or for godly men: which shows, that we should much more take heed to God's Word, being less than Apostles, especially such an Apostle. Secondly, we may hence note, that the promises or praises given to the godly in the Old Testament are not envied to Christians in the New Testament. God is no respecter of persons: but we have free liberty to search the books of God, and to choose out of all the examples of the suites of godly men, or the preferments, what we will: and if we make a suite of it to God, he will not deny it, but show us their mercy.

Now, for the particular opening of these words, we must observe, that it is the purpose of the Apostle to show briefly the privileges of the godly above all others: or what themselves were before their conversion.

And the privilege of their estate may be considered either positively in itself, or comparatively. It is described positively, verse. 9. & comparatively, verse. 10.

In the ninth verse, there he reckons up a number of prerogatives belonging to the godly, and withal shows the use they should make of them, or the end why they were conferred upon them.

The godly excel in divers respects, if we consider,

First, their election: they are chosen of God.

Secondly, their alliance or kindred: they are a chosen kindred.

Thirdly, their dignity above other men: they are royal Kings.

Fourthly, their function or private employment before God: Priests.

Fifthly, their behavior, or outward conversation: they are holy.

Sixthly, their number: they are a Nation.

Seventhly, their acceptation with God: they are a peculiar people.

First, for Election.

The Apostle looking upon the words in Exodus 19.5, 6, and seeing that they described the happiness of Christians in this life, doth in the Fore-front put to this privilege of their election, as the foundation of all the rest, and would have Christians much affected with the consideration of this prerogative.

It is one of the chief and prime comforts of a Christian, to consider that he is elect of God, Psal. 106.4, 5. 2 Pet. 1.9. elect, I say, both before time, and in time. Before time, in God's decree: and in time, when the godly are singled and called out of the word, and picked out one of a city, and two of a tribe, in all the ages of the world, and distinguished from other men, by believing in Jesus Christ. As the Israelites were chosen out of all the nations of the world; so now the Elect out of all the ages of the world.

Quest. But what is there in the election of a Christian, that should so much affect him, as to account himself so wonderful happy in that respect?

Answ. There are many things in our election which should much ravish us: as to consider,

First, when we were chosen, viz. before the foundation of the world from all eternity. Oh what a favor it is to think, that God had such thought of us be. fore ever we had any being! Eph. 1.4.

Secondly, by whom we were chosen, viz. by God. Men are wont to be affected, if any of any degree almost do point out them above others, unto any condition of praise or preferment. To be beloved and in request with any, is a contentment: but especially if Kings or great persons should choose us out to set their love upon us, how would we be moved with that! Oh! what comparison can there be between the greatest men on earth, and the great God in heaven?

Thirdly, to what we were chosen, viz. to a Kingdom and great glory. For meaner persons to be chosen to any preferment, it would prove a great contentment; but especially to be advanced to the highest honors: why, God hath chosen and called us to no less an happiness than a Kingdom and glory, yea his Kingdom and glory in heaven, Mat. 25.34. 2 Thess. 2.13, 14.

Fourthly, for how long this choice must last, viz. forever. To be chosen to a great office, though it were but for a year, is a great honor in the account of some men, but especially to enjoy a Kingdom, if it may be for divers years, as twenty, thirty, forty, or the like, how would men rejoice that could attain to such an election? But behold, our happiness is greater. For we have by our Election an entrance into the everlasting Kingdom of Jesus Christ.

Fifthly, upon what reason we were chosen, viz. upon God's free and mere grace and goodness: he chooseth whom he will. It was his good pleasure to choose us to such a Kingdom: we had it not by descent or desert, Rom. 9.18.21. Ephes. 1.11.

Sixthly, in what manner he chose us, viz. unchangeably. To be chosen to so great an estate, though it had been but during pleasure, and that pleasure to, such as might change, had been a great advancement, but God's purpose remains according to his choice, Rom. 9. and whom he elected, he calls; and whom he calls, he justifies; and whom he justifies, he glorifies, Rom. 8.30. The foundation of God remaineth sure, 2 Tim. 2.19.

Lastly, to consider whom he chose, which hath a double incitation in it. For first, the Scripture tells us, Many are called, but few are chosen. Now this increaseth our honor, that but a few only can be admitted to the participation of it. If many had enjoyed it, the commonness of it might have had in it some occasion of lessening the value of it, Deut. 7.6, 7. Mat. 20.16. Secondly, God chose us that were most vile creatures, polluted in blood, covered with filthiness, fallen from him by vile Apostasy, and our rebellion in our first parents, and being guilty of many treasons in our own actions. And this should much move us, that God should set his heart upon such vile wretches, as we every day are proved to be.

Uses. The use of this may be divers. But I will only stand upon two uses. First, the consideration hereof should enforce upon us a care to make our election sure, 2 Pet. 1.9.

Quest. Now if any ask, By what signs I may know that I am elected of God?

Answ. I answer, There be divers infallible signs of election: As for example;

First, separation from the world: when God singles us out from the world, it doth manifest that he hath chosen us from all eternity. Now that this separation may be proved sure and infallible, we must know,

First, that it is wrought in us by the Gospel, 2 Thess. 2.14.

Secondly, That it contains in it a contempt of earthly things, so as our hearts do unfeignedly disclaim all happiness in the things of this world, as out of true judgment resolving, that all is vanity and vexation of spirit. The love of God, and the love of the world cannot stand together, 1 John. 2.14.

Thirdly, that it with-draws us from needless society, or delight in the men of this world, who follow the lusts of life, and mind only earthly things, Psalm. 26.

Fourthly, an estimation of spiritual things above all the world.

Secondly, a relying upon Jesus Christ, and the covenants of grace in him, so as we trust wholly upon him for righteousness, and happiness: Hence it is, that faith is called the faith of God's elect, Tit. 1.1.

Thirdly, the sanctification of the spirit, 2 Thess. 2.13. which hath in it both the reformations of those evils, which were wont to prevail over us, and were most beloved of us, as also the qualifying the heart with such graces as are supernatural, such as those mentioned in the Catalogue, 2 Pet. 1.5, 6, 7, 8, 9. and such are those graces heretofore mentioned in the sight of salvation.

Fourthly, the testimony of the spirit of Adoption. For every godly man hath a witness in himself, 1 John. 5.10. Rom. 8.15. God's Spirit doth assure God's Elect that they are elect; and that it doth principally by sealing up unto them the promises of God's Word, Ephes. 1.13, 14.

Fifthly, by the conformity of Christians unto Christ in affliction: for the Elect are predestinate to be made like unto Christ in sufferings. Now, because this sign must be warily explicated, we must understand, that barely to be afflicted, is not a sign of Election. For so may, and are wicked men, as well as godly men: but to become like Christ in the suffering, is the sign; which that it may be more infallible and clear, we must observe in these sufferings,

First, the kinds, as for example, to be hated and scorned of the world, and reviled and persecuted, is a token that we are not of the world, because the world would love his own, John. 25.18, 19.

Secondly, the causes, as if we be hated for goodness, and do not suffer as evil doers, John. 15.8, 21. Psal. 38.20. when our afflictions are the afflictions of the Gospel, 2 Tim. 1.8, 9. Mat. 5.12.

Thirdly, the effects, that we love obedience by our sufferings, Heb. 5.8. and be made more holy, and fruitful, and quiet, and meek, and humble by them, Heb. 15.11. so as we can say, It was good for me that I was afflicted, Psal. 119.

Fourthly, by the manner, that we be like Christ in silence, Esa. 13.7. patience, and despising the shame of the cross, Heb. 12.1, 2. 1 Pet. 2.21, 22, 23. prayers to God, and submission to God's will, with strong cries and fervency, Heb. 5.7.

Fifthly, by the issue, when God giveth a like end to the trial of his servants, as he did unto the passion of Christ, making all work together for the best, Rom. 8.28.

Sixthly, the entertainment which God gives unto his servants in the means of communion with God. For when we meet with God familiarly, and continue in his ordinances, that is an infallible sign and note of Election: as when a man finds constantly the pleasures of God's house, Psal. 65.4. power and much assurance in hearing the Word, 1 Thess. 1.4, 5. an inward sealing up of the comforts of the covenant in receiving of the Sacraments, testified by the secret and sweet refreshing of the heart in the time of receiving, the conscience being comforted in the forgiveness of sins past, Matth. 26.28. an answer and assurance, that God hath heard our prayers, and been with us in his service, John. 15.15, 16. and the like.

Use 2. The second use should be to work in us a care to live so, as may become the knowledge, remembrance, and assurance of our Election: and so we shall do,

First, if we stir up our hearts to a continual praising of God for his rich and free grace herein, Ephes. 1.3, 6.

Secondly, if we strive to joy and glory in it continually, Psal. 106.5, 6.

Thirdly, if we love one another, John. 15.17. and choose as God chooseth, Eph. 1.4. not despising the poorest Christian, I am. 2.5.

Fourthly, if we set up the Lord to be our God, to love him with all our heart, and to serve him, and in all things to show ourselves desirous to please him, and to be resolved to please him, and his truth, and to his glory, &c. Deut. 26. Isaiah 44.1, 5.

Fifthly, if we confirm ourselves in a resolution to have no fellowship with the unfruitful works of darkness, nor to suffer ourselves to be unequally yoked: but since God hath chosen us out of the world, to keep ourselves from needless society with wicked men.

Sixthly, if we continue in the Word, and be patient in afflictions, and show contentations in all estates, as knowing that it is our Fathers pleasure to give us a Kingdom, Luk. 12.32. and that all shall work together for the best, Rom. 8.28. and that the very hairs of our heads are numbered, Matt. 10. and that nothing can be laid to our charge to condemn us, Rom. 8.33. and that God will never cast away his people, whom before he knew, Rom. 11.2. because his foundation remaineth sure, and he knoweth who are his, 2 Tim. 2.19.

Seventhly, if we strive to live without blame and offense, that God may no way suffer dishonor for our sakes, Eph. 1.4.

Thus of the election.

The next thing by which they are commended, is their kindred and generation.

This word generation signifies sometimes an age, or succession of men, or so many men as live in the world in the age of one man: so one generation passeth and another cometh, &c. Eccles. 1. Sometimes it signifies a progeny or offspring, that is, so many as do descend out of the loins of such a one: as the generation from Abraham to David, Mat. 1. Sometimes it signifies a kindred or stock; and so not only carnal but spiritual: and thus wicked men are said to be an adulterous and untoward generation, Mat. 12.39. faithless and perverse, Mat. 17.17. & so it is no privilege to be one of that generation: but we are called upon to save ourselves from this untoward generation, Mat. 12.40. so that it is a privilege to be one of this sort or kindred. They are the generation of vipers, Mat. 3. Now there is another kind of spiritual alliance, and that is it whereby all Christians are a-kin one to another through the blood of Christ, as they all descend of the second Adam : and of this it is, that the Prophet speaketh, Isaiah 53.8. when admiredly he faith of Christ, Who can tell his generation? And thus the godly are begotten of the best blood in the world, because they are begotten of the blood of Christ, John. 1.13.

The doctrine then is, That godly men are the happiest men in the world, in respect of their kindred and alliance. None come of so good a kindred as godly Christians: which may appear by divers reasons;

First, because they descend of the best blood, being the generation of Christ the second Adam ; and so are better borne than they that can tell of their great Nobility and Blood, both by the fathers and mothers side, John. 1.13.

Secondly, because they are a chosen, picked chilren or kindred, all the kindred culled out of all mankind; and so is no kindred in the world. For in all other kindreds are all sorts of persons to be found, good and bad, virtuous and vicious: but of this kindred are none but good.

Thirdly, because the whole kindred is royal; they enjoy all great preferments: whereas there be few kindreds in the world, but there are some poor in it; but this generation hath not one poor man in it: all the kindred are Kings.

Fourthly, because all are fit for employment: all the kindred are Priests, and can sacrifice, which was not true of the very Tribe of Levi. There is not one Christian, but he can perform the work of the Priesthood, & doth in his order.

Fifthly, because there are so many of the kindred. The meanest Christian is a-kin to all the Saints in heaven, and to all the godly in earth or on earth: and there is no kindred in the flesh that can attain to the like number of kinsfolks in any degree of comparison worth the speaking of.

Sixthly, because they are all accepted into high favor with the King of Kings. Though a King on earth, out of his love to one person, would do much for many of his kindred, yet it is never seen that all the kindred universally are preferred and entertained into special favor with the King: yet so it is with all the godly: it is true of all, & of everyone, that they are his peculiar treasure.

Seventhly, because all our kindred will do for us; there is none of them but are able to pleasure us: whereas in carnal kindred, one may be a-kin to so great persons, that they will do nothing for them.

Eighthly, because other kindred may and will die, and leave us: but all this generation lives forever.

Uses. The consideration whereof may serve for divers reasons.

First, hence godly Christians may gather comfort against the best of their kindred in the flesh, whether they be lost by displeasure, or by death: for God here makes a supply of better kindred. It should not therefore be grievous to the godly to forsake their fathers house, Psal. 45.

Secondly, hence we should learn how to esteem of godly Ministers: for hereby is implied that they are the Fathers and Princes of the Tribes in this holy Nation.

Thirdly, it should teach us many duties concerning the godly, to whom we are allied.

First, to study our genealogy, and get the knowledge of as many of our kindred as we can.

Secondly, to glory in our kindred, to joy in our happiness herein.

Thirdly, to do all good we can to our kindred, even to the household of faith, for this very reason, because they are our kinsmen in the spirit; and in particular, we should be ready to do all that for them, which the law of kindred bindeth us unto: viz.

First, we should acknowledge them, and not hide ourselves from any that is godly.

Secondly, we should receive one another heartily and willingly, without grudging or murmuring.

Thirdly, we should defend one another, and be ready in all oppositions to stand for the godly.

Fourthly, we should show all bowels of mercy, and tender kindness, and pity, and sympathize in their necessities and miseries.

Fourthly, we should hence learn to be provident to preserve our own reputation, that we be no way a dishonor and shame to our kindred, but learn of the wise steward, by lawful means to preserve our credits, and provide for ourselves, though he did it by unlawful: for our Savior noted this defect, when he said▪ The children of this world are wiser in their generation, than the children of the light, Luk. 16.8.

Thus much of their kindred or generation.

A royal Priest-hood. ]

These words contain the two next prerogatives; which have so much connection one with another, that they are joined together as inseparable.

The Apostle makes a comely and effectual inversion of the words recorded in Exodus 19. for there they are said to be a Kingdom of Priests, which the Apostle more plainly expresses in the words, A royal Priest-hood.

They are both Kings and Priests, but both with difference from other men of either of those callings. They are Kings, not profane or civil only, but sacred Kings: they are Priests, not common or typical Priests, but royal.

The one word tells their dignity to which they are ordained; the other their office in respect of God.

These words, with those that follow, are in Exodus expounded, or rather propounded indefinitely to the Israelites, but in this place limited to the elect only; which shows, that promises and privileges of right belong only to the elect and chosen of God, &c.

Royal. ]

Christians may be said to be Royal in four respects.

First, comparatively with wicked men: for whatsoever their condition be, yet if their estate be compared with the miserable condition of all impenitent sinners, it is a Royal estate, they are like Kings in respect of them.

Secondly, as they are united to his body, who is the greatest King, as members of Jesus Christ, who is King of Kings, Revel. 19.

Thirdly, because they look for a Kingdom. It is their Fathers pleasure to give them a Kingdom; they shall one day reign, and therefore are Royal.

Fourthly, because for the very present in this life they have the state of Kings: They have the state of Kings in this life I say. For (first) they appear clad in purple. The Romans knew who was King▪ when they saw the man clad in purple Robes. Christians have royal garments, garments of Salvation; the righteousness of Christ doth cover them, which so soon as they put on, they are saluted for Kings in heaven. Secondly, they have the attendance of Kings, a great train and guard about them; no King like any of them, that is not one of them; for they have the Angels for their guard, and as ministering Spirits to them, Psalm. 34. and 91. Heb. 1.14. Thirdly, they have the dominion of Kings, and sovereignty and power of Kings: and so (first) the whole world is their Kingdom, in which they reign: they are heirs of the world, Rom. 4 and so our Savior faith, They inherit the earth, Matth. 5. Fourthly, their own hearts are as a large Kingdom, in which they sit and reign, governing and ruling over the innumerable thoughts of their minds and affections, and passions of their hearts: among which they do justice, by daily subduing their unruly passions and wicked thoughts, which like so many Rebels, exalt themselves against the obedience should be yielded to Christ the supreme Lord and Emperor; as also by promoting the weal of all those saving graces which are placed in their hearts, nourishing and lifting up all good thoughts, and cherishing all holy desires and good affections; conscience being, by commission, the chief Judge for their affairs of this whole Kingdom. Fifthly, it is something royal; and which proves them to be Kings, they have a regal supremacy. A King is he that judgeth all, and is judged of none: such a one also is every spiritual man said to be, 1 Cor. 2. ult. Sixthly, they prove themselves Kings by the many conquests they make over the world and Satan, sometimes in lesser skirmishes, sometimes in some main and whole battles.

Ob. Might someone say, Is this all the Kingdom of a Christian? This is infinitely below the magnificence and honor of an earthly Kingdom, &c.

Sol. God hath done more for the natural man, or for the nature of men, for providing means for this spiritual Kingdom, than in opening a way for earthly Kingdoms; which may appear by divers differences. For,

First, none but great men, and of great means, can attain to the Kingdom of this world: but here the poor may have a Kingdom as well as the rich. Blessed are the poor in spirit, for theirs is the Kingdom of heaven.

Secondly, while the father lives, the little child cannot reign: whereas in this Kingdom, little ones attain to the Kingdom, and safely hold it, Matth. 18.

Thirdly, this Kingdom is of heaven, whereas the others are only of the earth.

Fourthly, these Kings are all just; there is none unrighteous can possess these thrones: they are all washed, justified and sanctified: there is not a drunkard, a railer, a buggerer, and adulterer, a murderer, or any the like amongst them, which is no privilege belonging to the Kingdom of this world, Rom. 14.17. 1 Cor. 6.9, 10, 11. Gal. 5.21. The godly are Kings, such as Melchizedek was, somewhat ob • cure in the world, but they reign in righteousness, in peace, none like them, Heb. 7.

Fifthly, the godly have received a Kingdom that cannot be shaken. Their Kingdom is an everlasting Kingdom, Heb. 12.28. but all the Kingdoms of the world may be, and have been shaken, and will be ruined, and end; whereas the godly that set out in sovereignty over lesser dominions, and with less pomp, yet increase so fast, till at length they attain the most glorious Kingdom in the new heavens, and new earth.

The use of all this may be divers.

Uses. First, for singular comfort to the godly: what account soever the world makes of them, yet here they see what God hath ordained them unto: it matters not for the worlds neglect of them; for God's Kingdom comes not by observation: and in particular, it should comfort them into two causes: First, in matter of service; when they come to stand before the Lord, they must know, that they are honorable in God's sight. He respects them as so many Kings in his presence. Secondly, in the mortification of vices; they have received power and authority as Kings, and therefore no rebellious conversation can so exalt it self, but it may be subdued. The oil of God is upon them: and what can the greatest Rebels do against the power of the King?

But secondly, withal here is terror to wicked men. For this is the privilege only of the godly: and it is certain, that wicked men are in God's account as base, as the godly are honorable; they are thrust besides these thrones. And so are both sorts of wicked men: for not only openly profane men are to be smitten with this terror, but also hypocrites. It is true indeed, that hypocrites act the parts of Kings, but they are only such Kings as Players are upon a stage, they speak of the words, or the words of Kings, but are not so indeed. For they are by the wiser and better sort accounted as Rogues, and the scum of the people: even so are wicked men in God's account; neither will their outward shows help them. For the Kingdom of God is tried not by words, but by the power of it, 1 Cor. 4.20. And withal unruly Christians may be hence checked, such as will not be ruled by their teachers: such were the Corinthians, they reigned without Paul, and their godly teachers. But the Apostle wisheth they were indeed Kings, or did indeed reign. Why bearest thou the name of a King, and canst not rule thy passions?

Thirdly, divers uses for instructions may be hence gathered: for,

First, we should hence learn to honor poor Christians: they are spiritual Kings, as well as the kings of the earth: And we know what a stir we would make to entertain the Kings of this world, I am. 2.5.

Secondly, we should hence be stirred up in desire after this Kingdom, to pray for it, that it may come, and that God would count us worthy of such a Kingdom, Matth. 6. 2 Thess. 1.5. And to this end we should look to two things:

First, that we seek this Kingdom first above all other things, Mat. 6.

Secondly, that we should refuse no pains nor hardship for the entertainment of true godliness: This Kingdom of Heaven should suffer violence, and the violent only will take it by force, Mat. 11.12. It is an easy thing for John to be a partner in the patience of the brethren, when he is a partner with them in the Kingdom of Jesus Christ, Revel. 1.9. It is no great thing men can suffer, if we consider it is for a Kingdom: and the want of outward things should the less trouble us, if God make us so rich in spiritual things.

Thirdly, we should hence especially learn to live in this world like Kings: and this Christians should show,

First, by declaring their conquest over the passions and desires of their own hearts. It is a royal quality in a Christian, to be able to show all meekness of mind, and temper, and sobriety, in being able to deny unto himself what may not be had without sin or offense. He that wins the conquest over his own heart, is greater than he that wins a City.

Secondly, putting on the Lord Jesus. The righteousness of Christ is the robe of a Christian: and since all the life of a Christian is a high feast; he should always put on his robe to distinguish him from all other men: and this righteousness is both the impured righteousness of Christ, as also the inherent virtues of Christ.

Thirdly, by serving the public. Kings are the common treasure of the subjects: they are appointed for the good of many Christians, and should show that they remember that they are Kings, by devoting themselves to all possible profitableness of conversation.

Fourthly, by their contentation. What should they fear? or what should discontent them? Hath no • God given them a Kingdom, and great glory?

Fifthly, by subduing carnal and servile fears of men. Why should Christians fear the faces of great men on earth? are they not spiritual Kings themselves? and is not the breath in the nostrils of the greatest men on earth? why art thou then afraid to come before them? &c.

Priest-hood. ]

The fourth thing, for which Christians are commended, is their Priest-hood, which notes the honor of their employment in things that concern God and his service, Es • . 61.6. Rev. 1.6, &c.

Now the Priest-hood of Christians is a singular privilege, if we (first) either consider the kinds of Priest-hood: or secondly, the specialties of their calling and employment. First, for the kind: The Priest-hood of Christians is better than the Priest-hood of the Levites the sons of Aaron, because it is a royal Priest-hood: they are Priests after the order of Melchizedek, as Christ himself was, in which order every Priest was a King; so were none of the sons, or house of Aaron. Secondly, and for the specialties of favor imported in the Priest-hood of Christians, divers prerogatives are included in it: For first, the Priest-hood of a Christian imports separation and consecration to God. The godly of all the people in the world are the only people that are devoted to God, & chosen out of all the world as his portion, as the Levites were out of all Israel. Secondly, it imports nearness & constancy of communion with God. The Priests lived in God's house, and stood always before the Lord, dwelt in his presence, and did approach nearer to him than all the people else: so do the godly spiritually: They only dwell in his sight, and enjoy his special presence, and see the glory of his presence, and have their souls satiated with fatness arising from the comfort of God's favorable presence, Ier. 31.14.

Uses. Now the consideration of this excellent Priest-hood of Christians should serve, first, for consolation: secondly, for instruction: and thirdly, for great reproof.

First, it should much comfort godly and careful Christians to consider, how near God hath placed them to himself, even in his chamber of presence, as it were: and how meanly soever the world doth account of their service, yet they hence know, that their Priest-hood is a royal Priest-hood, and the godly employments of religious men are more honorable, than the greatest employments of the greatest Monarchs of the earth: and withal it may specially comfort fearful Christians against one scrup • e; They sometimes are afraid to go into God's presence, or they doubt their access, they are so unworthy to come before the Lord. Why? this word Priest-hood should satisfy them: For it imports that they are privileged by their calling to come before God. The Priests might enter into the house of the Lord, yea they must do it, it was required of them: it was a sin if they did it not, and they did not sin by doing it.

Secondly, the Priest-hood of Christians should put them in mind of divers duties; as,

First, it should work in them a care of knowledge: the Priests should preserve knowledge, and they should seek the Law at his mouth. A godly Christian should be able to direct others, and hold forth the light of the Word for the profit of others: and as dumb Ministers are to be disliked, so are dumb Christians too.

Secondly, it should teach Christians to strive to be of an harmless and inoffensive disposition. The Priests in the Law of God were men without blemish: and so should Christians in the Gospel. Phil. 1.2, 15.

Thirdly, we should hence learn to set the Lord always before us, and to walk before him, seeing it is our office to keep in the Temple, and to be near the Lord.

Fourthly, it should compel upon us a care of our sacrifice: The main work of the Priests was to offer sacrifices: Now our sacrifices are principally prayers and good works, as more at large is shown on the notes of verse 5. and in these we must be daily employed: But then we must in all our services look to the rules of sacrificing, which • as I • aid • I have handled at large verse. 5. only for the present remember these few things:

First, that their sacrifices are worth nothing, without an Altar to sacrifice them on: and this Altar is Jesus Christ, Heb. 13.10.

Secondly, that thou must have fire to burn the sacrifice on the Altar; and this fire is holy affections, Mark. 9.

Thirdly, that in all thy sacrifices thou must keep out leaven: now the spiritual leaven, that mars thy sacrifices, are, first, malice: secondly, any notable wickedness: thirdly, evil opinions: fourthly, worldly grief and passions, which like leaven soureth the sacrifice.

Thus of the secon • principal use.

Use 3. This may serve for reproof of divers sorts of men: as,

First, of the Papists. They have fire but no Altar, and therefore cannot sacrifice: they have zeal, but not knowledge, as was said in the case of the Jews, who knew not the righteousness of Christ.

Secondly, of the carnal Protestants. They have an Altar, in that they profess justification by Christ: but either they have no sacrifice, or no fire. The rich among them bring not their sacrifice of alms, and all sorts neglect prayer and good works; or if they do any service to God, there is no fire to burn the sacrifice: they serve God without zeal and holy affections.

Thirdly, hypocrites are here rebuked. They bring for matter the right sacrifices sometimes, and they have fire too: but it is strange fire many times: they have zeal, but it is rash and unwarranted: they do good duties in an ill manner, or spend their zeal on traditions, either on the left hand, or on the right.

Fourthly, fearful Christians are here reproved, because when they have sacrifices, and an Altar, and fire too, yet they believe not the atonement may come by it, or the acceptation of them from God.

Thus of the fourth point.

An holy Nation. ]

The holiness of a Christian is his fifth prerogative, wherein he excels all other people: and the godly are holy many ways. Some are less principal: some are more principal.

First, they are holy in respect of God's appointment and calling: God hath decreed them to holiness, Eph. 1.4. and created them to good works, Eph. 2.10. and called them to be Saints, 1 Cor. 1.16.

Secondly, they are holy in their sect or kindred. They are of an holy kindred: for their Head Christ Jesus is infinitely holy, and their brethren are holy brethren, Heb. 4.1.

Thirdly, they are holy in their Laws. No people have so holy, just, and exact Laws: there is no defect or error in them. The word of God is perfect, Psal. 19. Prov. 8.5, 6.

Fourthly, they are holy in their signs: they wear the badges of righteousness. The uncircumcised were accounted unholy; and the Jews a holy nation, because being circumcised, they had the sign of righteousness: so are Christians holy by Baptism sacramentally.

Fifthly, they are holy in regard of separation from the wicked and the world. A thing was said to be holy in the Law, which was separated from common uses, to the use of the Tabernacle: so are the godly holy, because separated from the unholy.

But chiefly, the godly excel for holiness, if we respect the holiness,

First, of justification: they are holy by the imputation of the perfect holiness of Christ, and so are they as holy as ever was Adam in Paradise, or the Angels in heaven.

Secondly, of sanctification: they have holiness in their natures, and they practice holiness too: and thus they are holy in heart, and by inchoation. They have grace in all parts, though not in all degrees and they are not destitute of any saving or heavenly gift, 1 Cor. 9.11. And this kind of holiness must not be slighted or meanly accounted of: for first, it is a holiness wro • ght by the holy Ghost. Secondly, it is presented to God by the intercession of Christ; whereby all imperfections are covered. And thirdly, it is acknowledged in the covenant of grace, which admits of uprightness and sincerity instead of perfection, which in the other covenants were required.

Thirdly, they are holy in hope, because they look for perfect holiness in nature and action, in another world. There is a righteousness which they wait for, that exceeds all the righteousness that ever was in any man in this world, Christ Jesus excepted.

But I conceit, it is the holiness of sanctification which is here meant. Now this holiness consists either of mortification or vivification. Mortification is employed about the subduing of corruptions; and vivification about qualifying the heart and life of the believer with holiness. Vivification also is exercised either about new grace in the heart, or new obedience in the conversation. I take it the later is here meant: and so the Apostle intends to say, that no people are like the believing Christians, for the holiness of their conversation.

Uses. The use of this point may be (first) for great encouragement to the true Christian, notwithstanding all his infirmities with which he is burdened: and therefore he should take heed that he be not wicked over-much, Eccles. 7. that is, he should not think too vilely of himself: For though he be guilty of many sins, yet he is truly holy, and that many ways, as was shown before. God hath done great things for him, that hath given him a holy head, and a holy calling, and especially that he hath already made him perfectly holy by justification, and will make him perfectly holy in sanctification in another world, yea he ought to take reason of comfort for his holiness of sanctification; as for the reasons before, so the very holiness of his conversation is much more exact, than is the conversation of the wicked, or than was his own before his calling.

And withal this should much stir up godly men to the care of sound holiness in their conversation, & the rather because first they were redeemed from a vain conversation by the blood of Christ, 1 Pet. 1.18. Secondly, they should much thereby advance the profession of true Religion, Phil. 1.27. Thirdly, because a holy conversation is a good conversation, God requires nothing of us to do, but it is all fair work, and good for us, whereas when we have done, the devil, the world, and the flesh work that, which was extreemly ill for us. Fourthly, we hold our profession before many witnesses, many eyes are upon us, and the most men are crooked, and perverse, 1 Tim. 6.12. Phil. 2.15. and the best way to silence foolish men, is by unrebukeablenesse of conversation, 1 Pet. 2.15. Fifthly, our heavenly Father is hereby glorified, Mat. 5. & 6. Sixthly, it will be a great comfort to us in adversity, 2 Cor. 1.12. Lastly, great is our reward in heaven. For hereby will be ministered abundantly an entrance into the glorious Kingdom of Jesus Christ, 2 Pet. 1.11.

But then we must look to divers rules about our conversation, that it may be right: for,

First, it must be a good conversation in Christ, 1 Pet. 3.16.

Secondly, it must be a conversation discharged from those • suall vices, which are hateful in such as profess the sincerity of the Gospel, and yet common in the world, such as are lying, wrath, bitterness, rotten communication, or c •• sed speaking, or the like, Eph. 4.25. Col. 3.8. 1 Pet. 1.14.

Thirdly, it must be all manner of conversation, 1 Pet. 1.15. we must show respect to all God's Commandments, at home, and abr •• ad, in religion, mercy, righteousness or honesty.

Fourthly, we must show all meekness of wisdom, when we he • e outward praise, or do good, or are to express ourselves in discourse, or otherwise, I am. 3.13. 2 Cor. 1.12.

And that we may attain to this holiness of conversation,

First, we must walk according to the rule of God's Word, and let that be a light to our feet, and a lantern unto our paths, Gal. 6.16. John. 3.21.

Secondly, we must set before us the pattern of such Christians, as have most excelled that way, Phil. 3.17. and walk with the wise.

Thirdly, especially as obedient children, we should learn of our heavenly Father to fashion ourselves according to his nature, and in all conversation strive to be holy, as he is holy: and as it follows in this verse, we should study and strive to show forth the virtues, that were eminent in Jesus Christ, 1 Pet. 1.15, 16. and 12.10.

Thirdly, in so much as holiness is the prerogative of a Christian, it should teach all sorts of men to try themselves, whether they have attained true holiness, or no: so as they be sure their holiness exceed the holiness of the Scribes and Pharisees: for else they cannot enter into the Kingdom of heaven. For a Christian must have that holiness of conversation, which no wicked man can attain unto. Now that this trial may be done effectually, I will show wherein the holiness of a true Christian exceeds the holiness,

First, of a mere civil honest man.

Secondly, of the most glorious Hypocrite.

First, for the mere civil honest man: The true Christian exceeds his righteousness, both in the righteousness of faith, and in the internal holiness of the heart, and the power of holy affections: but because it is holiness of conversation, which is especially here meant, I will touch the differences in conversation; and so,

First, they differ in one main cause of orderly life. For the holiness of the godly Christian proceeds from a regenerate heart: whereas the mere civil man is so naturally, or only by restraining grace: he hath not been in the surnace of mortification for sin.

Secondly, the mere civil honest man glories in this, that he pays every man his own, and is no adulterer, or drunkard, or the like notorious offender: But for the most part he is altogether defective in the religious duties of the first table, especially in the duties of the Sabbath, and the religious duties he should perform in his family.

Thirdly, the mere civil honest man makes conscience of great offenses, but cares not to be stained with lesser sins; whereas the true Christian lives circumspectly, and makes conscience of the least Commandment.

Secondly, now for the hypocrite: Though the difference be hidden, yet it may be assigned in divers things, as,

First, the holiness of the godly Christian flows from a pure conscience, and faith unfeigned: whereas there is no such repentance, or faith in the hypocrite.

Secondly, the true Christian hath his praise of God, but the hypocrite of men, Rom. 2.26.

Thirdly, the true Christian obeys in all things: the hypocrite but in some, as here for the most part they may be found tainted with some evil vice.

Fourthly, the true Christian is careful of his conversation in all places and companies: the hypocrite only, or chiefly, when he is where he thinks he shall be observed and marked.

Fifthly, the true Christian will not cease bearing fruit, what weather soever come, Ier. 17.7, 8. But the hypocrite gives over, when hard times come. He is not like the good ground, that brings forth fruit with patience: The hypocrite will not hold out till the end, though the times be peaceable till his death. For the most part, he then bears the burden of his hypocrisy, he cannot die in peace.

Use. Lastly, this is a terrible doctrine for open and notorious offenders. For hereby it is apparent they are strangers from the Common-wealth of Israel, and are not of this nation; their language and their works betray them: Drunkards, Adulterers, Swearers, Liars, Usurers, and such like, cannot inherit, or have any lot in this heavenly Canaan. For all this nation is holy, and such are not they, their own consciences being Judges.

Nor is it a pleasing Doctrine to scandalous professors: For such as give scandal, are either hypocrites, or godly: If they be hypocrites, their scandals betray them, and testify to their faces, they have no lot among the Saints: and if they be godly Christians, that have fallen through weakness, yet they have cause to be much humbled: For by them the name of God is blasphemed; and besides many other inconveniences that will pursue their fall, this is not the least, that hereby they have weakened their evidence, and wonderfully darkened the marks of their happiness: For if the godly be a holy nation, how discomfortably have they provided for themselves, and their own souls, that have so stained their profession and holiness!

An holy nation. ]

The sixth prerogative of Christians is imported in this word Nation, which shows the number. For though all the wicked are more in number than the godly: yet such is the glory and greatness of the number of all the godly of all ages, that if we could behold them on earth, as we shall see them in heaven, and at the last Judgment, we would wonderfully admire the beauty and multitude of the Christian Army. All the godly together make a goodly Nation, and though in largeness of number they do not go beyond the wicked, yet in the privileges of their number they go far beyond them. They are all one, and a whole Nation of them, which imports divers privileges.

First, they are all originally of one blood, borne of the blood of Jesus Christ.

Secondly, they are all governed by one Ruler: their noble Ruler is of themselves, there is one heart in them to serve the Lord.

Thirdly, they are all governed by one book of Laws.

Fourthly, they all enjoy the same privileges in the communion of Saints, even those before contained in this verse.

Fifthly, they all enjoy the love of God: they are his portion. As Israel was his out of all the world: so the godly are his, and make all but one Nation.

In that all the godly are one Nation, divers things may from thence be observed by way of use.

Use. First, it should be very comfortable to all that are truly godly; and so it should comfort them divers ways. First, against the fewness of them that live in one place, & so against the reproach of the world for that reason. For here they may know that if all the godly were together, there would be no cause to despise them for their number. Never such a Nation of men, as they▪ Secondly, in the case of adversaries, the gates of hell shall not prevail against them. They are a whole Nation of them, they may be oppressed, but they can never be utterly rooted out. Thirdly, in respect of their consanguinity with all the godly: though they differ much in estate or condition, yet wheresoever, or howsoever they live, they are all country-men, they are all of one Nation; the partition wall is broken down. All godly Christians, whether Jews or Gentiles, are but one Nation. Fourthly, in respect of the government and protection of Christ over them. Why criest thou then, O Christian, Is there no King in Zion?

Secondly, hence some use for instruction may be made. For first, we may here learn to know no man after the flesh. All other relations are swallowed up in this relation: when thou art once converted, thou needest not reckon of what country thou art, or how descended, for thou art now only of the Christian nation. All godly men should acknowledge no respects more than those are wrought in them by Christ. Secondly, since Christians are all countrymen, and seeing they are like the Jews, dispersed up and down the world, they should therefore be glad one of another, and make much one of another, and defend one another, and relieve one another by all means of help and comfort.

Thirdly, they should therefore observe the fashions of the godly, and be more strict to follow the manners of their nation, wheresoever they come.

A peculiar people. ]

The Latins render the words of the original, Populus acquisitionis. In the Greek it is, 〈 in non-Latin alphabet 〉 . The word rendered peculiar, signifies sometimes conservation or saving, as Heb. 10.39. to the saving or conservation of the soul: sometimes, purchase, as, the Church was purchased by his blood, Act. 20.28. sometimes, possession or obtaining, as, He ordained us to the obtaining of salvation, 1 Thess. 5.9. and the glory of Christ, 2 Thess. 2.14. Neither do Interpreters agree about the attributing of what felicity the word imports. For one would have the sense thus, Populus acquisitionis, that is, the people he could gain by; intending thereby, that the Apostle should say, that the godly were the only people that God could get anything by. Others would have it thus: A people for obtaining, that is, of heaven: and so the sense is, 1 Thess. 5.9. that they are a people God hath set apart to obtain heaven, or to gain more than any people. Others thus: A people of purchase, that is, such as were purchased, viz. by the blood of Christ. And so the people of God were purchased out of the world by the blood of Christ: and the Israelites were typically redeemed out of Egypt by the blood of the Lamb. The godly are a people bought at a great price; none ever so dearly ransomed. But I take it as it is here rendered, A peculiar people: and so the word may intimate a double reason. For first they are a peculiar people, because God hath every way fashioned them for himself. Secondly, they are a peculiar people, because they are his treasure, yea, all his treasure. The godly comprehend all his gettings: they are as it were all he hath. And so Exod. 19. verse. 6. may explain it.

Use. The use may be partly for consolation, and partly for instruction.

First, it should exceedingly comfort the godly, to know their acceptation with God: they are in high favor with him: they are his very Favorites. And this should distinctly comfort them divers ways: as first, that God doth make so much account of them, to love them as any covetous man can love his treasure. Hence God is said to delight in them, to rejoice over them with joy, and his mercy to them pleaseth him. Secondly, it should comfort them in respect of the suites they may obtain from God. He is rich to all that call upon him. No King can do so much for his Favorites, as God can and will do for his. God's favorites may ask whatsoever they will, and be sure to have it, and therefore it were a shame for them to be poor. Thirdly, the favorites of earthly Princes may lose all, and fall into the Kings displeasure, and so be undone forever, and go out with singular disgrace and ruin: but God's Favorites have this privilege; they shall never lose the favor of God. He will love them to the end, Job. 13.1. Nothing shall separate them from the love of God in Christ, Rom. 8. ult. God hath not appointed any of them to wrath, but to the obtaining of salvation, 1 Thess. 5.9, 10. And all this should be the more comfortable, because God respects no persons. Every subject cannot be the Kings Favorite; nor is every servant, in Ordinary; nor is everyone that serves, in the Chamber of presence, or Privy-Chamber: but in God's Court all servants are Favorites; and he hath treasure enough to enrich them all, and affection enough to love them all.

Secondly, divers instructions may be here gathered: for if we be God's Favorites, and his treasure, it should teach us,

First, to live comfortably, even to live by faith, to trust upon God's favor for life and salvation; nor need we doubt our pardon, nor question our preferment.

Secondly, to live humbly, to be ever ready to acknowledge, that it was God's free grace that hath raised them up from the very dunghill, as it were, to such high preferment: we must confess that we hold all from him: we must humble ourselves, seeing we have this honor to walk with our God. Pride is one of the first things destroys the favorites of the world.

Thirdly, to live holily, denying ungodliness and worldly lusts, and living religiously, and soberly, and righteously in this present world: since he hath redeemed us to be a people peculiar to himself, we should be zealous of good works. An exactness of living is required of such as must live in Princes presence: and since God hath bought us at so dear a rate, we must not live to ourselves, but to him that died for us, 2 Cor. 5.15. Tit. 2.12, 14.

Fourthly, to submit ourselves to God's disposing: we are his treasure: it is reason he should do with his own what he will; and the rather, because he will never employ his treasure, but for advantage. He that blamed the evil servant for not gaining by his talent, will certainly himself gain by all the ways he employs his own treasure.

This doctrine should serve also for a double warning to wicked men. First, to take heed how they wrong God's people: if they touch his Anointed, they touch the apple of his eye. He will be sensible and requite it. They are not in a safe condition that wrong the Favorites of Kings; their backs are as good as broken; and every man is afraid of them: and it is no less danger to be injurious to that people which is so dear to God. And withal, this doctrine should teach us and them, that if they have any desire to get the King of heavens pardon, or to obtain favor with him: if they have any mind to repent they should do well to get some of those Favorites to commend their suit to the King; God will not deny them: The prayers of the righteous avail much, especially if they be earnest with him.

Hitherto of the enumeration of the particulars of the prerogatives of the godly: the end of them follows, viz. That they may show the virtues of Christ that called them.

Virtues.

The original word here translated virtues, is but sparingly used in Scripture: the Apostle Paul only useth it once, viz. Phil. 4.8. and the Apostle Peter here: and twice in the next Epistle: neither do Interpreters agree about the translation of it. For many following the Syriach, render it praises, and not virtues : and so the meaning is, our privileges are bestowed upon us to this end, that we should show forth the praises of Christ; and that divers ways.

First, by embracing these prerogatives themselves. For these do set out much the praises of Christ: as his love to man, his wisdom and power, that could redeem a people out of such misery to happiness, and his singular acceptation with his Father, from whom he obtained such large prerogatives for his servants.

Secondly, by thanksgiving, when we praise God for Christ, and give praise to Christ for all his goodness and love to us.

Thirdly, by commending the riches of the love of Christ to us, setting forth his praise from day today, as we have occasion by discourse to others.

Fourthly, by living so as that God in Jesus Christ may be glorified in the woe • ld, especially in the Church.

Now other writers follow the native signification of the word, and translate it virtues, but with different interpretation. For some by the virtues of Christ understand the benefits exhibited to us by Christ, and so we are enriched with the former privileges, that so we might make it appear, • ow much we have gained by Jesus Christ: And these benefits of Christ we show forth by thanksgiving to God, daily praising him for them, as also by the word of exhortation, when we call upon others to seek after them; and lastly, by carrying ourselves so, as may become so great treasure, keeping them with all care, esteeming them above all gettings, and living as contentedly, as if God had given us a Kingdom on earth, and ordring our conversation so, as men might see our care of good works becoming such high preferment.

But I rather follow those Interpreters, that take the word, as it properly signifieth, for the gifts of the mind in Christians bestowed upon them by Christ, and so it is originally a philosophical word, expressing those endowments of the mind, which Philosophers in their Ethickes prescribed; and it is the more sparingly used by the Apostle, because it is too low a word to express the worth of the rich mercies and graces of Christ: and the Apostle Paul, Phil. 4.8. when he saith, If there be any virtue, &c. meaneth, that if there were any virtue, in which Philosophers did excel, they should strive not to come behind those natural men, even in those virtues, such as were chastity, liberality, temperance, sobriety, magnanimity, truth, justice, and such like.

Now as the Scripture taketh notice of virtue, it belongs to the duties of the second table, as godliness doth to the first: and though virtue considered morally, hath nothing supernatural in it; yet considered as it is propounded here, it is of singular worthiness to be regarded. For though those virtues which were in the Philosophers were but natural; yet there were certain virtues in Christ belonging to the second Table, which as the pattern is given us in him, could never be found in mere natural men; so that the Apostle doth of purpose separate the consideration of virtues, and in especial call upon us to get framed in us those virtues, which did most shine in the nature and conversation of the Lord Jesus Christ.

Now in all the words four things must be distinctly handled.

First, that every Christian is bound to imitate the special virtues of Jesus Christ.

Secondly, that it is not enough to have those virtues, but they must show them forth accordingly.

Thirdly, how those virtues thus shown forth, are still called the virtues of Christ.

Fourthly, the Periphrasis, by which Christ is described, is to be attended when he saith, It is he that called us. For the first of these, it is apparent, that the Apostle takes all the godly bound to the imitation of the virtues of Christ.

Note by the way, that it is the virtues of Christ that are to be imitated. For everything in Christ is not to be imitated; as,

First, not his infirmities: for though they were unblameable, and without sin, yet they imported weakness: and so, though they be in us, yet we are not to strive after the attainment of them.

Secondly, not his works of Divinity; as his miracles, curing of men with a word, walking on the water, fasting forty days, and such like.

Thirdly, not his works of Office; such works as he did in that singular obedience to that singular commandment of his Father, in dying to redeem the Church: and so all the works of his Mediator-ship, as he was the Mediator between God and man.

Fourthly, not his works of obedience, as the son of Abraham, to the Mosaical Laws, those that were Ceremonial: for Christ must be considered as the son of Adam, and not as the son of Abraham. As the son of Adam, he was bound to the Moral Law, whether as it was first written in men's hearts, or as after it was taught by tradition, and at length by the Writings of Moses.

Fifthly, we are not bound to follow every action of Christ in indifferent things, no not in such as had some circumstantial relation to religious duties: such as were to sit and preach, or to preach on mountains, or by high way sides, and in a ship, or to pray all night, or to wear a garment without a seam, or to sit at the Paschal Supper, and a multitude of such like instances: such as was the Commandment to his Disciples, to take nothing for their journey, neither staves, nor scrip, nor money, nor two coats: and so he preached the Gospel freely himself, and such was his lifting up of his eyes to heaven in prayer.

They are the virtues of Christ only, which we are bound to follow: and among these, such as he did chiefly win reputation in, are in this place specially commended.

It is the duty then of every Christian to study the life of his Savior, and seek to imitate those things were most eminent in him. Now that this point may more distinctly be observed, we must consider what those virtues are, and were, which in Christ did so much excel, and in Scripture we are charged specially to imitate, and would so much adorn the lives of Christians.

There are nine virtues which did exceedingly excel in Christ, and would marvelously adorn the lives of Christians, if they would walk as Christ hath left them example; which I may reckon in this order.

The first was wisdom and discretion. The people wondered at his gracious words, and the wisdom that was in him, Luk. 4.22. and he requireth of his Disciples, that they should be wise as serpents and innocent as doves, and they should grow in understanding and wisdom, Col. 2.2, 3. and 3.10.

Now, this wisdom of Christ we should show,

First, by restraining rash zeal and furious sentences upon wicked men, as Christ did, Luk. 9.55.

Secondly, by avoiding with discretion the snares which are laid for us by our adversaries, being advised how we let fall anything might bring dishonor to our profession, and needless danger to our estates. This discretion our Savior Christ shown, when he was tempted with hard and dangerous questions, as that about Caesar, and the questions of the Lawyers, & Sadducees.

Thirdly, by avoiding in indifferent things what by experience we see is misliked in others, as when the austerity of John was censured, Christ took his liberty in the use of the creatures, and convenient company-keeping, Luk. 7.33, 34.

Fourthly, by giving place oftentimes to the sudden and violent furies of wicked men, when they will run on willfully, till there may be convenient time to deal with them: so did Christ often avoid the commotions of his adversaries.

Fifthly, by gracious words, and fruitful communication, when we so speak as becomes the Oracles of God, with all reverence and power, 1 Pet. 4.11. Luk. 4.22. It was in particular a singular discretion in Christ, that when he was asked vain questions, or such as were not so fitly propounded, he answers so as may most profit, declining the answer that should only feed curiosity, or the like ill humors.

But yet it manifestly appears by the practice of Christ, that this wisdom must not have in it either forbearing of just reproofs, or dissimulation, or the omission of necessary duties, or the practice of unlawful things for fear of men, or a subtlety only to compass great things for ones self, or a denial of the truth, or such like.

The second thing in Christ was meekness: and this we are charged to learn of Christ, Mat. 11.29. And thus Paul beseecheth them by the meekness of Christ, 2 Cor. 10.1.

Now we should show this meekness (first) by restraining the passions of our hearts, such as are anger, malice, wrath, bitterness, and the like: this way our Lord Jesus did wonderfully excel. Secondly, by avoiding strife and contention. Do nothing through strife, saith the Apostle, Phil. 2.4. but let the same mind be in you, that was in Christ. Thus it is a singular praise to be gentle, I am. 3.17. Thirdly, by an easy subjection to God's will to bear the yoke of God, is to imitate Christ herein, to be easily persuaded or entreated to do those things which belong to our duty and Christian obedience, Matt. 11.29. Fourthly, by gentle dealing with such as have fallen through infirmity. This is required of us, Gal. 6.1. And thus did Christ toward Peter after his fall: he never shown his displeasure, when he saw he was displeased with himself.

The third virtue is humility or lowliness of mind. This is also required of us, Matt. 11. as a virtue we should imitate in Christ. Now Christ shown his humility,

First, by making himself of no reputation, Phil. 2.8. He abased himself, to take our nature upon him. He hid for a time, the glory he had with the Father; and besides, he shown it by avoiding many times applause and fame of the people. He sought not the honor of men. He suppressed often his own praises, John. 5.43, 44. And thus we shall do likewise, if our praise be not of men, but of God, and that we do nothing through vain glory, Phil. 2.4,6. And as he did not seek the applause of others, so he did not give witness of himself, John. 5.31. He praised not himself: and we should show our humility by a low opinion of ourselves, thinking better of others, than of ourselves, Phil. 2.4.

Secondly, by making himself equal with them of the lower sort, which is required of us, Rom. 12.16. and was performed by him, when he forced with Publicans and sinners, and the meanest of the people, magnifying the poor of this world.

Ob. Might someone say, Yea, this shows the pride of professors now: for they will not sort nor converse with their neighbors, especially if they be, as they account them, but guilty of any crime, such as drunkenness, whoredom, swearing, &c.

Sol. The example of Christ is perversely alleged, to condemn the godly herein: for they do only profess a resolution to shun all needless society with open wicked men. Two things may be said about Christ's practice herein: First, that he conversed with them, not as a companion, but as a Physician. He came to them, as the Physician doth to his Patient, to heal them: and thus it is not denied, but the company of the worst men may be resorted unto, viz. when we have a calling and fitness to reclaim them. Secondly, consider well what these persons were, with whom Christ sometimes kept company. The Publicans were such as gathered toll or tribute-money for Caesar, and for that reason were extremely hateful among the Jews, who liked not to be subject to foreign government: but it is not manifest, that they were men of notorious evil conversation. It was the stomach of the Jews, not the wickedness of the men, made Publicans to be so hateful. And whereas it is added, that he kept company with sinners; it may be answered, that they were penitent sinners, as our Savior said of them, Mark. 2. It is true, some of them had been notoriously wicked, as Mary Magdalene, who once had been a most wanton woman, but was now received to mercy, and had repented with many tears; which though the Jews acknowledged not, because she was one of Christ's Converts, yet to us it ought to be evident.

Thirdly, Christ shown his humility by bearing the infirmities of the weak, unto which we are exhorted, Rom. 15.1, 2. and Eph. 4.2. and Christ practiced it daily, by bearing with the strange weaknesses of his Disciples.

Now, these duties of humility we are the more bound unto, more (I say) than Christ, first, because we are sinful creatures, and ought ever to bear upon us some part of the shame of our offenses. Secondly, because we are infinitely inferior to him, in respect of his greatness. If he that was so great by relation to God, equal to God, and by birth and office, &c. if he (I say) carry himself so humbly, how little reason have we to stand upon birth, riches, calling, gifts, or the like? &c.

The fourth virtue that was eminent in Christ, was contempt of the world; an admirable thing, that he, who was Heir of all things, could show so little regard of worldly things: and this he shown,

First, by living in such want of all things, as he affirms, Luk. 9.57,58.

Secondly, by refusing the preferments were offered him upon sinful terms; whether by the devil, who offered him all the glory of the Kingdoms of the world; or by men, who would have made him King.

Thirdly, by knowing no man after the flesh, by his neglect of earthly kindred: his hearers were his father and mother, brothers and sisters: he esteemed of men according to their spiritual estate in God's Kingdom, and not according to their outward estate in the world.

Fourthly, by seeking the things of others more than his own: his life was wholly devoted to the profiting of others.

Thus should we show our contempt of the world also, by using the world as though we used it not, 1 Cor. 7.31. by not caring for the things of this life with distrustful cares, Matth. 6. by not seeking great things for ourselves, and by looking on the things of others, as well as our own things, Phil. 2.4. and by acknowledging of spiritual relations with our best affections.

The fifth virtue eminent in Christ was Mercy: which he shown not only by counsel, persuading his hearers to all sorts of mercy upon all occasions, but by his practice also, by healing both the souls and bodies of all sorts of diseases in all sorts of men, going about and doing good in all places where be came: This is a virtue in many Scriptures much urged upon Christians, Col. 2.12. Rom. 12.1 Tim. 6. I am. 3.17. and our mercy should have the same praises his had: First, it should be all sorts of mercy, to soul and body: Secondly, we should be full of mercy: Thirdly, we should be ready to communicate and distribute: Fourthly, it should be with pity and bowels of mercy. All this was in Christ, and is required of us.

The sixth virtue in Christ was patience: This virtue we are charged withal, Heb. 12.1, 2. and urged to it by the example of Christ, And thus we are to learn of him to be a patient people, both for the matter, that we endure the cross, Luk. 9.23. 1 Pet. 4.1. and 2.24. and for the manner, we must suffer as he did: First, with silence: he was as a lamb dumb before his shearer. Secondly, with subjection to God's will: Father, thy will be done: so David, I should have been patient, because thou didst it, Psal. 39. Thirdly, with long suffering: Christ bare his cross daily, and so should we. Fourthly, with willingness: we must take up our cross, Luk. 9. Christ despised the shame, Heb. 12. And the rather should we be formed unto patience in all tribulations, because we are (first) sinful creatures, and have deserved our crosses; so did not Christ in his own person: secondly, we suffer not such extreme things, as Christ did: thirdly, we have reason to be silent in the evil day, because we have not such wisdom to speak, as Christ had.

The seventh virtue eminent in Christ, was his compassion to his enemies: which he shown divers ways; as

First, by praying for them on the cross, when he suffered the extremist things from them: Father, forgive them, they know not what they do.

Secondly, by restraining reviling and revenge: he rendered not evil for evil, he reviled not again, 1 Pet. 2.24. Rom. 15.3. He would not send fire from heaven upon them, Luk. 9.55.

Thirdly, by doing them all the good he might: He instructed them with patience: He was the good Samaritan, that healed their wound, and was at cost with them.

Fourthly, by receiving them with gladness, when they repented, as he did the thief on the cross.

Fifthly, by mourning for the hardness of their hearts and impenitence: thus he weeps over Jerusalem.

All this is required of us: We should pray for them that curse us, Matth. 5. we must not render reviling for reviling, 1 Pet. 3.9. and 2.14. we should mourn for them in their miseries: so did David, Psalm. 35.13, 14. and we should overcome their evil with goodness, as Rom. 12.19, 20.

The eighth virtue in Christ, was harmlessness and inoffensivenesse: and we are exhorted to unrebukeablenesse, and to live without offense, because we are the sons of God, Phil. 2.15. and Christ requires in us the innocence of doves, and for the same reason compares the godly to sheep. Where I say we should live without offense, I mean, without giving offense: For Christ himself, that most innocent Lamb of God, was rebuked, and reproached, and reviled; and so may the most godly Christians. It is a blessed thing to be reviled for following goodness, and for the Gospels sake.

The last virtue, which I reckon in Christ, was his love to the godly: which we are required to imitate, Eph. 5.7, 8. 1 John. 3. Now there are divers things we should learn of Christ in our love to the godly.

First, to love them with a preventing love: for Christ loved us first.

Secondly, to love them though they be our inferiors: so did Christ love us.

Thirdly, to love them notwithstanding their infirmities: Christ loved the Church, though she be black, Cantic. 1. and full of spots and wrinkles, Eph. 5.

Fourthly, to love them fervently: Nothing should be too dear to part with for them: Christ shed his blood for our sakes, Eph. 5.2. 1 John. 3. and withal we should show the fervency of our love by defending them, as Christ did his Disciples, and by sympathy in all distresses and temptations, as Christ hath a feeling of our infirmities, Heb. 4.15. so we should be like affectioned one to another, Rom. 12.15.

And thus much of the first point.

The second thing hence to be noted, is, That it is not enough to have the virtues of Christ, but we must show forth the virtues of Christ. Now we show forth the virtues of Christ divers ways:

First, by observing certain public solemnities, as by the use of the Sacraments. For therein we not only remember the praises of Christ, till he come again, but also we enter into bond with God for the imitation of the holiness which was in Christ.

Secondly, by Martyrdom, when we can resolve to suffer the extremist things, rather than forsake our innocence. This makes men acknowledge the virtue of Christ in us.

Thirdly, by the power of practice in our conversation; and so to show them forth, is,

First, to practice them to the life, to make a clear impression of them in our works: The word here rendered to show forth, signifieth to preach; and so it may note, that we should practice those virtues so clearly, that our lives might be as so many Sermons upon the life of Christ.

Secondly, to practice them so, as others may observe them: and so it imports, that upon all occasions in our conversations, which are before other men, we should be sure not to be wanting in those virtues, when we are provoked to the contrary vices.

Quest. But may we do things for the show? Is not that Hypocrisy and vain glory forbidden unto Christians?

Answ. There are some virtues, we can never offend that ways by showing them: as we can never show too much wisdom: we may be vain-glorious in too much show of our knowledge, we may offend in bringing our zeal too much to the show; but we can never show too much true patience, or meekness, or moderation of mind, Phil. 4.5. we may offend in making show of divers duties of piety in the first table, as alms, prayer, fasting, Matt. 6. but those virtues here mentioned may on all occasions be lawfully held out to the best show. But that I may express myself more distinctly, outward shows are then condemned as sinful, viz.

First, when sinful things are shown, as carnal passions, and railing, instead of true zeal.

Secondly, when secret duties are done openly, and for show, as when private prayer and fasting is so performed, as that others may manifestly observe them, Matt. 6.

Thirdly, when outward shows are purposely affected: affectation and hunting after applause is condemned.

Fourthly, when care in lesser things is shown, and the care of greater things is manifestly neglected; this hath grievous irritation in it, and is Pharisaical, Matth. 23.

Fifthly, when the things shown are done deceitfully: such was the practice of Ananias and Sapphira. Act. 5.

Sixthly, when men multiply the use of the means of holiness, but neglect the practice of it, Esa. 1. Mich. 6.

Seventhly, when we show our gifts of purpose to the contempt and disgrace of others, Rom. 12.16. I am. 3.10. 1 Cor. 8.3.

The use briefly may be,

First, for humiliation; and so first unto ungodly men in the Church that profess the service of Christ, and claim the privileges of Christians, and yet instead of showing forth the virtue of Christ, show forth the wickedness of the devil, by their lewd conversation causing the name of God to be blasphemed by Papists and Atheists, and all sorts of Heretics and Sectaries, by their whoredoms, swearing, malice, drunkenness, and the lusts of their father the devil; and those of all sorts. These are they that carry Christ about in scorn, to be derided of the enemies of the truth: for when with their words they profess Christ, by their works they deny him themselves, and cause him to be denied by others. Were there not a remnant that bear the Image of Christ in sincerity, who would ever embrace a religion that were professed by men of s • ch wicked conversation? Secondly, it should exceedingly humble scandalous pro • essers, that would have the world think better of them than of the former sort, an • yet become grievous to men by their vile offenses. Thirdly, unfruitful Christians, which lie in a continual barrenness, whose ground is always fallow▪ have but little consolation from hence: for though they are better than the former, in that they are not openly wicked, yet they fall short of their duty here, because they do not more effectually show forth the graces of Christ. And that there may be a healing of this error, they must amend, first, their ignorance and pray to God to teach them to profit: secondly, their slothfulness, rousing up themselves to more zeal of good works, and care to answer the opportunities of well doing.

Use 2. Secondly, for instruction. All that love the Lord Jesus, should hence be persuaded to increase in all care of well-doing, and study how to show forth the light of their works before men; and the rather, because,

First, they have received such singular mercy from the Lord.

Secondly, they shallhereby glorify their heavenly father, and make religion to be well spoken of, Phil. 2.15,16. 2 Thess. 3.21. and put to silence the ignorance of the foolish: we should be as tender of the honor of our profession, as of our own honor.

Thirdly, they shall hereby wonderfully establish their own hearts in the assurance of their calling and election, 1 John. 1.5,6. 2 Pet. 1.5. to 10. and much increase their own contentment, and joy in the Lord, 1 Cor. 15.58.

Fourthly, they shall have a full and plentiful reward in the day of the Lord, Rom. 2.7,8,9,10,11.

Fifthly, the hearts of their teachers shall be hereby filled with joy, when they see they have not labored in vain, Phil. 2.16.2 Cor. 3.1,2,3.

Of him that, &c. ]

In the third place it may be here considered of, why those virtues, shown forth by Christians, are yet called the virtues of Christ. For answer whereunto, we may be informed, that they are the virtues of Christ in divers respects:

First, because they are such virtues as are had only by such as be in Christ by effectual calling: for all the wicked are strangers from the life of God.

Secondly, because they are received from the Spirit of Christ: of his fullness we have all received these graces, John. 1.14. Eph. 1.21.

Thirdly, because they are shown forth for his glory. All our gifts and services are devoted to the glory of Christ: as they are in him, so they are for him.

Lastly, I think they may be called the virtues of Christ, because they resemble his virtues: as the picture of a man is called by the name of the man himself.

And the consideration hereof should the more incite us to the care of these virtues, seeing we are here to follow no worse a pattern than the example of the Lord Jesus himself: and withal we should be the more humble, when we have had and done all we can, seeing we have nothing but what we have received. And since all should be for his glory, we have reason to say at the best, We are unprofitable servants. And withal it should comfort us against the sense of our infirmities, to consider, how weak soever we have been, yet our gifts are acknowledged for the virtues of Christ himself; and by the benefit of Christ's intercession, are accepted of God, as if they had been found in the person of Christ himself.

Thus of the third point.

He that hath called you. ]

The fourth thing to be noted, is this Periphrasis here given of Christ. Instead of saying the virtues of Christ, he saith the virtues of him that called you; which he doth of purpose to exalt the praise of the gifts of God in our calling; and partly to show, that we enter upon the possession of the former prerogatives, the most of them, when we are called by the grace of Jesus Christ; and partly thereby guiding us to the knowledge of that work of God, which may assure us of our interest in the former prerogative. All which shows that we have great reason seriously to study the doctrine of our calling by Jesus Christ.

Calling is either personal, or natural, or spiritual, or supernatural. The personal calling is to some office; the natural to the exercise of some moral virtue: the spiritual or supernatural, is to Christ, calling us to seek happiness and blessedness in him. This is here meant.

And so the calling of a Christian is to be reckoned among the gifts or endowments God bestows upon his people: which that we may distinctly understand according to the order of them, there are seven gifts of God.

First, vocation; by which he calls men out of the world into the Church.

Secondly, justification; by which he forgives the Called their sins, and clothes them with the rich Robe of Christ's righteousness.

Thirdly, sanctification; by which he qualifies their nature with all heavenly gifts necessary for their salvation.

Fourthly, adoption; by which he acknowledgeth and receiveth them for his sons and heirs.

Fifthly, Christian liberty; by which he frees them from all things that might hold them in bondage, or in a servile condition; as from the rigor and curse of the Law, from the dominion of sin, from the burden of Moses ceremonies, and human traditions, and from those servile fears in God's service, bred by the spirit of bondage.

Sixthly, consolation; by which he keeps them in this happy condition: which he performeth three ways.

First, by defending them against all adversaries.

Secondly, by delivering them out of their many troubles in their militant estate.

Thirdly, by bestowing upon them the gifts of perseverance to the end, and forever.

Seventhly, temporal blessings; by which he furnisheth them for this present life.

The six first of these are gifts principal: the last is but accessory. The three first are the chief gifts: and the three next are such as arise out of the first.

Now this work of calling men into the Church, is either external or internal. By the external, men are called into the visible Church: by the internal, men are called into the invisible Church. And that we may conceive of this distinctly; in respect of calling, all men may be cast into four companies.

First, some are not called at all any way by the Gospel; as many of the Pagans, &c.

Secondly, some are called only externally; as those in Matth. 20. Many called, but few chosen.

Thirdly, some are called internally only; as the thief on the Cross.

Fourthly, some are called both internally and externally: so the Elect of God for the most part and ordinarily.

It is the last sort of men that are understood here.

Now that this work of God calling us, may in the order of working be more clearly understood, we may conceive it thus:

The first cause is God's love of men, his kindness and love to men, as the Apostle calls it, Tit. 3.4. First, First, that God conceives in himself a compassionate love of man, lying in his extreme natural distress.

Secondly, Christ then as Mediator lays the ground of this calling: and so be doth two ways. First, by removing what might hinder the work, as the displeasure of God, and the curse of the Law; which he did by being made sin for us, 2 Cor. 5.22. Secondly, by purchasing and bringing to light immortality, and also the people that should possess it, which purchase he made with his own blood, Act. 20.28. 2 Tim. 1.9, 10.

Thirdly, then God sends the Word of reconciliation, furnishing men with gifts to preach the Gospel, and souseth their ministry of reconciliation, as the only ordinary means of calling men, 2 Cor. 5.18,19. Rom. 10.14.17.

Fourthly, the Spirit of Christ doth inwardly persuade the hearts of men to receive the Word, and so to be reconciled to God.

Use. The use of this doctrine of our Christian calling, may serve both for instruction, and for terror: for instruction, and so it may teach,

First, unregenerate men in the Church, as ever they would be saved, to awake to the care of their calling, Eph. 5.14. & to be entreated while they have the ministry of reconciliation, 2 Cor. 5.20. and to open when Christ knocks, Rev. 3.21. taking heed, they be not as the horse or mule, Psal. 32.9. And that they may prosper in this work of their calling, they must look to two things:

First, that they be not hardened through the deceitfulness of sin, Heb. 3.13.

Secondly, that they despise not prophesying, but account the feet of them that bring the glad tidings, to be beautiful, Esa. 52.9.

There are four reasons assigned by the Apostle, H • b. 3. &c. why men should be ruled, when Christ grants them the means:

First, because it is today; they know not how long they shall have the means, Heb. 3.7. &c.

Secondly, because of all deceits it is most miserable to be deceived of the things offered us in the Gospel, verse. 13.

Thirdly, because God is extremely grieved, and provoked by our neglects herein, verse. 16.

Fourthly, because else we shall fail of the promise of entering into his rest, Heb. 4.1, 2.

Secondly, godly men should hence learn divers things.

First, to be diligent above all things to make their calling sure. Now there be divers signs of a true effectual calling, such as these: As

First, the opening of the heart to receive the Word of God, and to attend the things which are spoken, Act. 16.14. whereby they are enabled to hear as the learned, Esa. 51.6.

Secondly, the weariness of heart under the burden of sin, Mat. 11.29. and 9.13.

Thirdly, the answer of the heart to the voice of Christ, consenting to obey, and to enter into covenant with God, Esa. 1.18, 19.

Fourthly, the taking away of the detestable things, and their abominations from them, Ezek. 11.17, 21. Col. 2.11.

Fifthly, the knitting of the heart to the godly, Ezek. 11. • 8.

Sixthly, the removing of the stony heart, and the planting of the heart of flesh, Ez • k. 11.19.

Seventhly, the virtues of Christ, as in the coherence in this text.

Eighthly, in general the truth of our calling appears by the demonstration of the spirit and power. The holy Ghost quickening the heart to new obedience, called the manifestation of the spirit, 2. Cor. 2.4, 5. Eph. 2.5.

Secondly, it should teach them to strive to walk worthy their calling: for the manifestation of the spirit was given to profit withal: and we are therefore called, that we might be to the praise of his rich grace. Now that we may walk in some measure, as becomes this great gift of God,

First, we should be humble, and not wise in our own conceit, though hardness lie yet upon the heart of some, Rom. 11.25, 30, 31. For the wind blows where it 〈◊〉 , and the spirit of Christ works where and when it pleaseth him▪ Job. 3. and we have nothing but what we have received.

Secondly, we should be exceeding thankful to God for his rich grace in our calling: and the rather,

First, because this is no common favor, but in special grace communicated to us: For no man cometh, but whom the Father draweth.

Secondly, because it was done without respect of our own works, without all desert on our part, 2 Tim. 1.9. For God called us, that were worldly, carnal, natural, and sinful men, strangers from the life of God, dead in sins, serving lusts and diverse pleasures, yea such as never sought God; we were miserable sinners, Ephes. 2.1, 12. Mat. 13.

Thirdly, because of the means and manner of our calling: God the Father worketh his part, and I work, saith our Savior. An excellent work, when such workmen are needful to it: and in this work the ministration of the Spirit exceeds in glory, 2 Cor. 3.7, 8. and it is a holy calling wherewith he hath called us, 2 Tim. 1.9.

Fourthly, because they are so great happiness, to which he hath called us: As to the fellowship of his Son, to be sons and heirs with him, 1 Cor. 1.7. and to a Kingdom, and so great glory, 1 Thess. 2.12. 2 Thess. 2.14.

Fifthly, because God's gifts and calling are without repentance: He will never repent that he hath so called us, Rom. 11.29. Esa. 54.7, 8, 9, 10. I am. 1.17.

And thus of the second way, by which we should show ourselves desirous to walk worthy of our calling.

Thirdly, we should show this by well doing; we must be careful to maintain good works, Tit. 3.8. For we were called that we might serve him in holiness and righteousness all the days of our life, Luk. 1.74, 75.

Fourthly, we should therefore live contentedly, when we are assured of the work of Christ in calling us with such a calling. Jacob should not now be ashamed, nor his face wax pale, Esa. 29.23, 24.

Fifthly, we should in our particular be careful to rest where we are, in the doctrine we have learned and been taught, and not be carried about with every wind of doctrine, Eph. 4.11, 12, 14.

Thus as the uses are common to the godly in general.

Thirdly, Ministers in particular, from the consideration of this doctrine of our calling by Jesus Christ, should learn to preach Christ, and him crucified, and to deny the excellency of wisdom, or words, that men's faith may be in the power of Christ: It is Christ must give them increase: they should learn of Paul, 1 Cor. 2.2, 4, 5.

One thing by the way I might note concerning the time of our calling: we should not be curious about that, to know the day or hour when it was, but we must rest satisfied to know that we are the called of Jesus Christ.

And thus of the uses for instruction.

Use 3. Hence also may be concluded much terror to wicked men, that are not called, in that this work of calling is the door of all grace communicated to us. Now wicked men not called, are of two sorts: first, some outwardly refuse their calling: secondly, some seem to obey it, but it is not effectually: both are in miserable case, but not both alike: For the later are near the Kingdom of God many times.

The first sort resist the Holy Ghost, put the Word of Christ from them, refuse to answer or obey, reject the counsel of God, harden their hearts, and are therefore extremely miserable: for,

First, they judge themselves unworthy of everlasting life, Act. 13.46.

Secondly, they are in danger to be left and forsaken of God, and have the means taken from them, John. 12.39.

Thirdly, God will provoke them many times to jealousy, by calling a people to himself, whom they account foolish, Rom. 10.19. especially when they have rebelled against the means, Ezek. 3.6, 7.

Fourthly, God will laugh at the calamity of such men, Prov. 1.26.

Fifthly, and they may be taken away with sudden destruction, Prov. 1.17.

Sixthly, if they call to God, it may be he will not answer hereafter, Pro. 1.28, 29, 30.

Seventhly, if they live in prosperity, that shall destroy them, Prov. 1.31.

Eighthly, the dust of the feet of God's servants shall witness against them in the day of Christ, and then they shall be fearfully punished, Mat. 10.

Now there are another sort of wicked men, that are called externally, and in some respect internally too, and yet are not right: such as have temporary grace, do obey their calling after a sort, and for a time; for they assent unto a part of the Word of God, which they receive with joy: and this is called a taste of the good word of God: they may also be persuaded to leave divers sins, as Herod was, and may be endued with divers graces of the Spirit, which they had not before, Heb. 6.4, 5. Now this calling yet is not that effectual inward calling, which is in God's Elect. For they receive not the promise of grace in Christ to them in particular, to rely upon it, not are they persuaded to forsake all sin, no • have they any one saving grace, which is in the godly. Now these men are miserable, because they are not truly called; and the more, first, because they were near the Kingdom of God, and yet want it; secondly, because they will be the hardlier drawn to see their miseries: Harlots and Publican's may enter into the Kingdom of heaven before them.

Hitherto of our calling, and so of the positive description of the happiness of a Christian: the comparative follows in the last words of this verse, and the whole 10. verse. where the Apostle intends to show them their happiness now in Christ in comparison of that miserable estate they lived in before: so that he compares the estate of a Christian in grace with the estate of a Christian in nature: and this he doth, first, in metaphorical terms, in the end of this verse; and then in plain words, verse. 10. In this verse he compares their misery to darkness, and their happiness to marvelous light.

Out of darkness. ]

From the general consideration of all the words, two things may be observed:

First, that it is 〈◊〉 even for godly men to be put in mind of the mise • ie 〈…〉 . For the consideration hereof may,

First, keep them humble, to remember how vile they have been.

Secondly, quicken them to the reformation of the sin that yet hangs upon them, Col. 3.5, 6, 7, 8.

Thirdly, work compassion in them towards others that lie yet in their sins, and teach them to deal meekly with them, Tit. 3.2, 3.

Fourthly, make them more watchful, to look on a nature which hath been so vile,

Fifthly, quicken them to redeem the time they have spent in the service of sin, 1 Pet. 4.3.

Sixthly, it should 〈◊〉 the greater price upon our happiness in Christ; and so is the consideration used here.

Secondly, that a mind that is truly cured of sin, can easily bear the a 〈◊〉 of it, as it is past. A man that hath been wounded in his arm, will endure you to gripe him, when he is well healed: a sign he is not well healed, when he cannot be touched: so is it with sinners.

Thus in general.

The first thing then to be considered of, is the misery of men by nature, expressed in the word darkness.

Dar •• esse. ]

The darkness that is in the world, is not all of a sort: For there is (first) darkness upon the earth, which is nothing but the absence of the light of the Sun. Secondly, there is darkness upon the outward estates of men in the world, and that is the darkness of affliction. Now afflictions are called darkness in divers respects: As first in respect of the cause, when they fall upon men by the anger of God. The want of the light of God's countenance is miserable darkness: the absence of the Sun cannot make a worse darkness. Secondly, in respect of the effects, because afflictions darken the outward glory of man's estate, and withal breed sorrow and anguish, and the clouds and storms of discomfort and grief; and for the time, deprive the heart of lightsomeness and joy. Of both these respects, may the words of the Prophet Isaiah be understood, Esa. 5.30. and 8.22. And so God creates darkness as a punishment upon all occasions for sin, Isaiah 45.7. Afflictions may be compared to darkness in respect of another effect, and that is the amazement bred in the heart; by which the afflicted is unable to see a way out of distress, and unresolved either how to take it, or what means to use for deliverance. Thus it is a curse upon wicked men that their ways are made dark, Psal. 35.6. Thirdly, afflictions are called darkness when they are secret and hidden, and fall upon men at unawares, when they are not dreamed of, Job 20.26.

And thus of darkness upon men's estates.

Thirdly, there is a darkness falls upon their bodies: and so it is either blindness, wanting the light of the Sun, or else it is death and the grave. Death and the grave is called darkness, Job 17.13. and 10.21, 22. Psal. 88.13.

Fourthly, there is a darkness upon the souls of men: and that is spiritual blindness, when the soul lives without the knowledge of God, and Jesus Christ especially. As it respecteth the will of God in general, it is the darkness of ignorance and error: and as it respecteth the promise of grace in Jesus Christ, it is the darkness of unbelief, Eph. 4.

Lastly, there is a darkness shall light upon both souls and bodies of wicked men in hell: and that is called utter darkness, Mat. 8.12. and 22.15.

So that darkness, as it comprehends in it the misery of wicked men, is either temporal darkness upon the estates or bodies of men, or spiritual darkness upon the souls of men, or else eternal darkness in hell.

This darkness also may be considered in the degrees of it. For besides the ordinary darkness, there is (first) obfcure darkness, called also the power of darkness: and such was the darkness of Gentilism: and such is that darkness threatened to such as curse father and mother, Prov. 21.20. so was the darkness, Ier. 2.1, 2. and that our Savior Christ speaketh of, Luk. 22.53. Such also was that night brought upon the Diviners, Mic. 3.6, 7. Secondly, there is utter darkness, or eternal darkness in hell, which is the highest degree of the misery of wicked men.

I take it, it is especially the darkness of ignorance is here meant, though the other cannot be excluded.

That which is evident to be observed from hence is, That all men that are not effectually called, live in darkness, and walk on in darkness, Eph. 4.17. 1 John. 2.9. Psal. 82.5. It is a continual night with them: they are like the Egyptians that could have no Sun to light them, but were covered with palpable darkness. Neither are they helped, that they enjoy the light of the Sun: for of all darknesses, that which comes from the absence of the Sun, is the least, or hath least distress in it. If a man lived where he should never see day, or were borne blind, yet his distress were nothing in comparison of the darkness, especially spiritual, that lieth upon the poor soul of an unregenerate man, which lieth shut up in miserable darkness: which these men may feel in themselves, by their living without God in the world, and by the absence of the joys of God, and by their singular incapableness in the things of the Kingdom of God, and by their strange and absurd errors in conceiving of matters of Religion, and by their monstrous thoughts and objections they feel at sometimes, and disability to conceive of the worth of eternal things, though the least of them be better than the whole world; and lastly, by their want of discovering what to do, almost in all the occasions of life.

Use. The use may be for singular terror to wicked men, if they had hearts to consider of it, to know that they live in such a condition as no prisoner can suffer in the worst dungeon of the world; and the rather, if they consider the aggravation of their distress, in respect of the darkness they live in, or are likely to live in: as,

First, that they have the Devils as the Rulers of the darkness they live in, who like cruel Jaylers will see to it, that they be kept still in their dungeon, with all increase of heaviness and misery, Eph. 6.12.

Secondly, that their darkness is also the shadow of death, a most deadly poisonful darkness, that daily increaseth in the infection and annoyance of it, Esa. 9.2.

Thirdly, that they suffer so many kinds of darkness in the vexations and discomforts of each of them.

Fourthly, that it is such gross darkness, so thick and palpable, without any mixture of true light or comfort: if they had but star-light or moon-light, it were some ease.

Fifthly, that they are neither safe walking nor lying still. If they walk, they go in singular danger: for they know not whither they go, 1 John. 2.11. Job 18.5, 6, 7. If they lie still and sleep it out, they are in danger to be swallowed up eternally.

Sixthly, that this darkness will not hide from God. All they do is manifest before him, Esa. 29.15.

Seventhly, that it is a continual darkness: it will never be day with them, so long as they live in that estate without repentance, Job 15.30. All his days he eats in darkness, Eccles. 5.17.

Eighthly, that they are in danger every hour to be cast into utter darkness, where will be no ease nor end. He knoweth not that the day of this darkness is ready at hand; into which if he fall, he shall never depart out.

Ninthly, that this is the case of every unregenerate man: the whole world of them lieth in darkness, and not one escapeth it: their whole earth is without form, and void, and their heavens have no light in them, Ier. 4.24.

Ob. But we see wicked men have joy and comfort many times.

Sol. They have certain sparks of light, like the light smitten out of the flint: first, they cannot warm themselves by it, nor see how to direct their ways: secondly, it will quickly go out: thirdly, howsoever it be for a time here, yet at length they must lie down in sorrow, Esa. 50.10.

And the consideration hereof should in the second place much reprove the perverseness of wicked men; and that in divers respects, and considerations:

First, that they can be silent in darkness, as the phrase is, 1 Sam. 2.9. that they can live so securely, and never make mone, or humble themselves in their distress.

Secondly, that they dare, which is worse, many times call darkness light, and light darkness, and defend it that they are in as great liberty and safety as the best of them all. Oh woe unto them, because they call darkness light, Esa. 5.20.

Thirdly, that they will not come into the light when the door is opened, and while there is spiritual means of light. What a thing is this, that light is come into the world, and the darkness comprehendeth it not? John. 1.5.

Fourthly, this is their condemnation, that they love darkness more than light, and prefer their vile condition before the condition of the children of the light, John. 3.21.

Thirdly, let these poor wretches be instructed, if it be possible,

First, to embrace the means of light.

Secondly, to pray to God to be entreated of them to lighten their darkness. Doth not he justly perish, that may enjoy the light for asking for i • , and yet will not?

Ob. If any ask, how may they know that they are in darkness?

Ans. I answer,

First, by the incapableness and insensibleness of the soul in the things of the Kingdom of God, Eph. 4.17. 1 Cor. 2.14.

Secondly, by the works of darkness, by the continual practice of sin without sound repentance, Rom. 13. 1 John. 1.6, 7.

Thirdly, in particular, by the habitual hatred of the godly, because they follow goodness, 1 John. 2.9, 11.

Fourthly, by the absence of God in the use of his ordinances, who is as the simne to the godly, Psal. 84.12.

And thus of the use that concerns the wicked.

Use 2. Godly men should from hence gather increase of consolation in their hearts, from the consideration of God's mercy in translating them from the Kingdom of darkness into the Kingdom of his dear Love, Col. 1.12, 13. they are the men upon whom God hath accomplished the prophesy and promise of his grace. They are the deaf men that are made to hear the word of the book: and the blind men, that see out of obscurity and darkness, Esa. 29.18, 19. The Lord hath made darkness light before them, and brought them, being but blind men, by a way they knew not▪ Esa. 42.16. The people that sat in darkness have seen great light, Esa. 9.1. These men are the prisoners that once were in darkness, and God sent his own Son to the prison door to bid them come forth, and show themselves, Esa. 49.9.

And their deliverance from darkness should be the more comfortable, if they consider,

First, what a world of people are yet covered with darkness, Esa. 61.1.

Secondly, that darkness shall never return: They enjoy a day that never shall have night following.

Ob. But is there not darkness still in godly men, as well as in other men?

Sol. I answer, in some respects there is, and in some respects there is not. It is true, that in respect of the ignorance yet upon godly men in this life, they may say, as it is in Job 19.8. God hath set darkness in our paths, and fenced up our ways: or Job 37.19. Teach us what we shall say unto him: for we cannot order ourselves because of darkness: and sometimes in their afflictions they may say, as aforesaid: But yet notwithstanding there is great difference between the state of the godly, and the state of the wicked: for

First, the godly are delivered from utter darkness altogether.

Secondly, for their darkness in this life; it is true, they may be subject to such darkness as clouds may make, or an eclipse, but the night is clean passed with them, Rom. 13.12.

Thirdly, though they have darkness, yet they are not under the power of darkness, Col. 1.13. He that believeth, cannot abide in darkness, but is getting out, as one made free, and set at liberty, John. 12.46.

Fourthly, their darkness is not a gross and palpable darkness, they can see their way, and are all taught of God: It is no darkness can • inder their salvation.

Fifthly, though their afflictions may increase upon them, yet God will not forsake them, but will show them great lights: the Lord will be light un • o them for comfort for the present, and will send them the light of deliverance in due time, Esa. 50.10. Mich. 7.8. Psal. 112.4.

Sixthly, they have their Patent drawn and sealed, and delivered them, whereby they are appointed to enjoy unspeakable light, and an absolute freedom from all darkness: They are children of light, and are borne to singular privileges in that respect: the time will come when there shall be no igrance, no affliction, no discomfort anymore.

Thus of their misery, and so of the estate from which they are called.

Now followeth to be considered their happiness to which they are called, expressed by the metaphorical term of light, and commended by the Epitheton of marvelous.

Light. ]

Light is either uncreated or created: the uncreated light is the shining essence of God, infinitely above the shining light of the Sun: Thus God is light, and dwells in that unapproachable light, 1 John. 1.6. 1 Tim. 6.16. The created light is that which is made and begotten by God; whence he is called, The Father of lights, I am. 1.17. And this created light is either natural, or spiritual: natural is the light of the Sun in the firmament: the spiritual light, since the fall, was all collected, and seated in Christ. As God gathered the light of the two first days, and placed it in the body of the Sun, as the original vessel of light: so did the Lord collect, and gather the light together after man had fallen, and placed it in Christ, that he, as the Sun of righteousness, might be the fountain of light unto the spiritual world. And thus Christ is said to be light, John. 8.12. the light of the world, that lighteneth every man that cometh into the world, John. 1.9. The beams of this light in Christ are diffused all abroad upon men: and so the light communicated from Christ, is either temporal or eternal. Temporal light is either the blessing of God in Christ, making the outward estates of God's servants glorious and prosperous, Job 29.3. Hest. 8.16. or else it is that light that shines upon the souls of men; which must be distinguished according to the instruments of conveying or receiving it. The instrument of conveying it is outwardly the Law and the Gospel, and inwardly the Spirit of Christ. The instrument of receiving it, in respect of the general will of God, is the understanding; or in respect of the promise of grace, it is faith. The Law is a light, Prov. 6.23. of the light of the Gospel, 2 Tim. 1.10. 2 Cor. 4.6. Knowledge is light, Act. 26.18. and of the light of faith, John. 8.12.

Eternal light is the light of heaven, where the inheritance of the Saints lieth, Col. 1.12. Revel. 18.19.

It is the spiritual light upon the souls of men: the light of knowledge and faith is here specially meant, which is conveyed and increased by the Gospel.

Doct. The point then hence is clear, That God's servants (in comparison of their former condition) are brought into great light. The spiritual light shineth upon everyone that is to be converted, Act. 26.18. God hath promised light to every penitent sinner, Job 33.28, 30. Esa. 42.16. and Christ was given to be the light both of Jews and Gentiles, Esa. 42.7. and 49.6. Hence it is, that Christians are said to be the children of light, Luk. 16.18. Io • . 12.36. yea, light it self, Eph. 5.6. the lights of the world. Phil. 2.15. And thus they are so, by reason of the light of Jesus Christ, shining in their hearts through the knowledge and belief of the Gospel. All the world is like unto Egypt, 〈◊〉 with darkness: and the godly are like the children of Israel in Goshen.

Use. The use may be first for instruction to the godly: since they are called to such light by Christ, they should

First, believe in the light: since they see now what they do, they should establish their hearts, in the first place, in the assurance of God's love, since his shining favor showeth it self in the Gospel.

Secondly, they should do the works that belong to the light: they may now see what to do, and therefore ought not to be idle, but to work while they have the light, 1 John. 2.8. And to that end they should daily come to the light, that it may be manifest that their works are wrought in God, John. 3.21. And they should now abound in all goodness and justice, or righteousness and truth, Eph. 5.8, 9. proving what that acceptable will of God is, verse. 10.

Thirdly, they should therefore cast away the works of darkness, and have no fellowship with the children of the night, but rather reprove them, Eph. 5.7. to 14. For what fellowship between light and darkness? 2 Cor. 6.17.

Fourthly, they should, in all difficulties and ignorances, pray to God to show forth his light and truth, seeing they are called to light, Psal. 43.3.

Use 2. Secondly, godly men should hence be comforted, and that in divers respects. First, though they may have many distresses in their estates, yet light is risen to their souls; though they may for a season suffer some eclipse of their comfort, yet light is sown for the righteous, and joy for the upright in heart, Psalm. 97.11. and the more they should be glad of their portion in light, when they bebold the daily ruins of ungodly men. The light of the righteous rejoiceth, when the lamp of the wicked is put out, Prov. 13.9. In 2 Corin. 4.4, 6. there are three reasons of consolations assigned: First, the light we have should comfort us, if we consider how many men have their minds blinded by the god of this world; and of those, many of them great, wise, and learned men. Secondly, if we consider what darkness we have lived in: God hath done as great a work upon our hearts, as he did when he commanded the light to shine out of darkness, in the beginning of the world. Thirdly, if we consider what glorious things are revealed unto us: for by the Gospel he hath caused to shine in our hearts the knowledge of the glory of God, &c. Finally, it is the more comfortable, in that the Apostle calls this light, marvelous light; which is now in the next place to be opened.

Marvelous light. ]

The spiritual light which shines in the hearts of the godly by the Gospel, is a marvelous light, either because it is such as the godly do marvel at, or because it is such as they ought to marvel and wonder at.

When men first enter into the truth, that is, when they are first converted, Christians being (for the most part) full of affections, as they that have scaped lately singular danger, and as they that never before saw the Kings Court, they are frequently stirred up with admiration at the glory of the Gospel: they wonder at and are vehemently affected with the new discovery of the riches of Christ, shown them in the preaching of the Gospel: and thus it is a marvelous light in this sense, Esa. 30.26.

But I rather consider of it in the other sense; It is a marvelous light, though we should not have the heart to be so affected towards it: it is marvelous, I say,

First, because it is a light that needed the Mediator to procure it: none but Christ can give us this light. Other light is free, we pay nothing for it: but this is carried in the hand of the Mediator to us, and for us, Esa. 42. & 4 • .

Secondly, because it cometh after so long a night of ignorance and sin: they must needs account the light precious that have not seen it a long time▪ as blind men when they receive fight, Esa. 9.2. Matt. 4.16.

Thirdly, and more, because it is a light commanded to shine out of darkness, 2 Cor. 4.6. That God should call light out of such darkness as wa • in our hearts, is marvelous.

Fourthly, in comparison with the times of the Law, and the shadows of the Old Testament.

Fifthly, because it is a light comes not from any creature, but from God the Creator. God is our light, Esa. 6.19. And in this respect, this light is like the light that shone about Paul, Act. 22.6.

Sixthly, because it is a light that shines at the time of the evening of this world. That the Sun should shine in the day time is no wonder: but that it should shine in the night, or at evening, were a dreadful wonder: even so it is in this last age of the vorld, Zech. 14.7.

Seventhly, because it is a knowledge above the reach of reason: it is the light of faith.

Eighthly, because it shines only to the godly. It is light in Goshen, when there is no light in Egypt; that was marvelous: and so is it when we see the light shining all abroad, and many men sit in darkness, even in the same place, in the same congregation, city or family. When the godly see clearly, the wicked discern nothing: light is withheld from the wicked.

Ninthly, because it hath more force than any other light: for it is the light of life: it quickens the soul, and enlives it, John. 8.12.

Lastly, because it is an everlasting light: it is such a day, as no night followeth it.

The consideration of all this should work divers things in us: For, if in all these senses it be a marvelous light, then

First, we should be marvelously affected with it, and strive to be exceeding thankful for it. How have we deserved to be cast again into darkness for our extreme unthankfulness! How have we given God cause to take away the Candlestick from us! Let us therefore strive after thankfulness and admiration: and if the Lord do work it in us, let us take heed we lose not our first love.

Secondly, we should arm ourselves for the defense of the light: we should preserve it as a singular treasure, both in our hearts and in our Churches: we should with the more resolution resist the works of darkness, standing always upon our guard, Rom. 13.12.

Thirdly, we should strive after all the degrees of the assurance of faith.

Fourthly, we should strive to make our light shine the more excellently, both for the measure of good works, Malac. 5.16. and for the strict and precise respect of the exact doing of good duties. Now we have the light so clearly shining, we may do everything more exactly than if it were dark, Ephes. 5.15. Our gifts must not be hid. The light must not be put under a bushel, Matth. 5.15. Phil. 2.15. We should now avoid not only greater faults and falls, but lesser stumblings, 1 John. 2.10, 11. We should do all things to the life and power of them, and show discretion as well as knowledge.

This doctrine also doth imply the grievous misery of wicked men: for if it be marvelous light into which the godly are called, there is a marvelous darkness in which wicked men live. The whole creation of God had been but a confused heap, if God had not set in it the light of the Sun: such a confused Chaos is the world of men, if the Gospel shine not into their hearts.

Finally, this should much comfort the godly, they are called into marvelous light in all the senses before named: which should much enflame their hearts, and they should rebuke their own hearts for not valuing so rich treasure. We may from hence take occasion to note how little we should trust to the judgment of flesh and blood in valuing spiritual things, when the very godly themselves do not so much esteem of them as they should. Whatsoever we think, yet in God's account, the light of the Gospel, the light of faith and knowledge, the light of God's countenance, &c. is marvelous light. But if the light of the godly be marvelous in this world, what shall it be in the world to come, when God and the Lamb shall be their immediate light? Here God lights us by the means: there God himself will be our everlasting light. Here our light may be darkened with clouds of affliction and temptation: there shall be an eternal light without all darkness. Here we have no light, but what is infused into us: there we shall ourselves shine as the Sun in the firmament.

Hitherto of the description in Tropicall terms.

Now it follows in plain words.

VERS. 10.

Which in times past were not a people, yet are now the people of God: which in times past were not under mercy, but now have obtained mercy.

THe Apostle takes the words of this verse out of the Prophet Hosea, chap. 1.11. where the Lord promiseth that the number of the children of Israel shall be as the sand of the sea; and in the place where was it said unto them, Ye are not my people, it shall be said unto them, Ye are my people. Now the Apostle applies that sentence to the people to whom he wrote, showing that it was accomplished in them.

Quest. The question is of whom the Prophet and Apostle spake.

Ans. Some say of the Israelites in the letter, both because the same chapter shows that they were cast off, and called Loammi, not God's people: as also because the Apostle is thought to write only to the Jews. But the Apostle Paul, Ro. 9.24, 25, 26. apparently expounds it of the Gentiles chiefly: and therefore we must rest in his sense: which by the way shows, that this Epistle was written to the Elect amongst the Gentiles, as they were strangers and pilgrims in the world, and not to the provincial Jews only.

The Apostle then, to the singular comfort of Christians in those times, shows, that now were the Prophesies accomplished concerning the calling of the Gentiles, which was before a great mystery, hidden from ages and generations, Col. 1.26. admired by Angels, Eph. 3.10. 1 Pet. 1.12.

Before I open the words of this verse in particular, some use would be made of this great work of calling the Gentiles; and so from the consideration of their estate, both before and after calling.

And first for the meditation of the estate of the world, or the Nations of the world, before Christ preached unto them: note,

First, the horrible infectiousnesse of sin: whole worlds of people are poisoned with it.

Secondly, the dreadful horror of God's Justice against sin: which as we may see plainly in the sufferings of Christ, so also very lively in the desertion and forsaking of the Gentiles, so many millions of men perishing without pardon or pity: and therefore it was never safe to follow a multitude in evil, nor to plead the practice of fathers or forefathers, with such like.

And for the meditation of their calling again in Christ by the Gospel, we may gather matter,

First, of information; and so (first) that God is not tied to any place. If Israel after the flesh will not serve him, he will raise up children unto Abraham from among the Gentiles, Mat. 21.43. Secondly, that the Church of Christ is now Catholic, of all Nations: and therefore Christ's Kingdom is the largest Kingdom in the world, and the glory of it must not be restrained to Rome, or any one place.

Secondly, of consolation: for here we may observe,

First, the infallibility of God's promises: these promises concern the calling of the Gentiles as being dead, and were most unlikely, and yet we see them fulfilled: which should teach us to trust upon God.

Secondly, the wisdom and power of God, working light out of darkness. The rebellion of the Jews is so far from laying Zion waste, or dissolving Religion, that it is an occasion of a greater work of God among the Gentiles: yea when profaneness seems to over-grow all, and the whole world seems to live in wickedness, yet we know not what times may come for the glory of Religion among Jews and Gentiles.

Thirdly, God's wonderful love to his Elect: he will gather them from all the four winds of heaven. Though they be few in number in comparison, and live dispersed in every Country, yet God, the great Husbandman, will not want means to fetch them home into his garner. A husbandman, that had all his field grown over with weeds, save here and there one grain of corn on a land, would never be at the pains of gathering and separating: yet God will.

Fourthly, the great encouragement that poor sinners and mean persons have to come to Christ, and seek God. For here we see, he hath shown mercy to the very abject Gentiles, against whom he had infinite cause of exception: and the rather should we be encouraged, because wheresoever we live, either in, East or West, we may sit down with Abraham, Isaac, and Jacob in the Kingdom of God, Mat. 8.11.

And withal here is matter of instruction: for,

First, we must look to our faith: for God justified the heathen only by faith, Gal. 3.8.

Secondly, we must not be secure, but must learn to observe all things that are commanded us, Mat. 28.20. The name of God must be great amongst us, and we must offer incense, and a pure offering, Malac. 1.11. We must be fruitful, especially we that live in these latter ages of the world, lest God hasten the calling of his Nation of the Jews, and cast us off for unbelief and unfruitfulness, Rom. 11.

And thus in general of the calling of the Gentiles. In particular in this verse here is a twofold comparison: first, the one respects what they were to God: secondly, the other respects what God was to them. They were to God by nature no people, by grace they are his people: and God withheld from them his saving mercy by nature, and now by grace they are under mercy. First, of their being a people to God: And then of God's mercy to them.

Which in times past were not a people. ]

The word people is diversely taken: For sometimes it signifieth any multitude or great number of any sort, and so Ants are said to be a people, Prov. 30.25. and Caterpillars, Joel 2.2, 5. Sometimes it signifies the lower sort of men, as they are distinguished from the Nobility in any State: and so they are usually styled the common people. But properly & originally, the word populus was thought to signify a multitude of citizens in one city, enjoying the right and communion in society and employments under one Head & Governor.

Now, the holy Ghost in this place affirms, that men that live in their sins, without faith and repentance, are not a people, though they be never so many in number, or other prerogatives: and the nations of men living without God may be said, not to be a people,

Either because they are a people of no note, in no request in respect of true greatness, as the Jews did vilely esteem of all the uncircumcised:

Or because they were not a peculiar people, or (as the Antithesis shows it) were not the people of God. Now, till men subject themselves to God's government by Jesus Christ, they are not a people. The Empire of the whole world belongs to God and his son Christ, Psal. 2.10. Now, all Nations that come not in to kiss the Son, are no members of the Empire of the Commonwealth of Israel: let them have what heads or rulers they will, they are but as so many rebels, or (at the least) as so many strangers from God's Kingdom; therefore called strangers and enemies, Col. 1.22. They are neither borne of the blood of Israel, nor have they any right of inheritance from God, nor live they under the laws of the Empire, nor are made free denisons: yea, this phrase seems to import that all men that are not gathered into the number of God's people are but a confused heap, and disordred multitude, never happy in respect of any government: they are brought into no order; and as the Prophet also further saith, they are good for nothing, Ier. 13.10. God regards them not, nor looketh after them as it were: and though they have Laws and a kind of government, yet their Laws and Customs are vain, Isaiah 10.3. altogether insufficient to make them live happily.

Use. The use may be,

First, for information: and so it may inform us in two things. First, the vanity and insufficiency of worldly things: riches, power, honor, conquests, carnal parentage, and the like, avail men nothing unto a blessed life. The Gentiles had all these in their greatest glory, and yet not worthy to be called a people. Secondly, we may hence gather the reason of these strange devouring judgments, which fall upon the world by wars, famine, pestilence, &c. For inasmuch as worlds of men live without the compass of the obedience to God's government, and stand out as so many rebels; the Lord therefore, seeing they will not be his people, fights against them from heaven, and makes wonderful havoc among them; as a great King that revengeth himself by the strength of Armies upon rebels.

Secondly, for instruction: and so we that were sinners of the Gentiles, should hence learn to acknowledge and praise the free grace of God, who without our deserts hath reckoned us in the Court of his people; we that were by nature, viz. none of God's people.

Thirdly, and especially it should set out the misery of all men living in their sins without repentance: and the rather should we be moved with this terror,

First, because no place can privilege impenitent sinners: for not only professed Gentiles, but even wicked Israelites are in Scripture reckoned as no people. The wicked are accounted as no people, though they live in the Church, and dwell among God's people. For what is the chaff to the wheat, though both lie together? Yea, though men bear the name of God's people, yet God hates them never a whit the less for that: and therefore to distinguish them, and show how little he regards them, he calls them the evil people, Ier. 13.10. the disobedient and gain-faying people, Rom. 10.21. the people of Gomorrah, Esa. 1.10. the people of my curse, Esa. 34.5.

Secondly, because God will show by his fierce wrath, that he doth not reckon of them at all, but will cast them off as a girdle that is good for nothing, Ier. 13.10. Many places of Scripture show this. All the sinners of the people shall die, Amos 9.10. God will take away his power from them, even his loving kindness and mercies, and would not have them much pitied, Ier. 16.5. Behold, saith the same Prophet in another place, the whirl-wind of the Lord goeth forth with fury, a continual whirl-wind; it shall fall with pain on the head of the wicked, Ier. 30.23. so Ezek. 11.21. Esa. 34.5.

Ob. But when men live in the Church, and are baptized, &c. how may it be known that they are not God's people? what signs are there of men that are not God's people?

Sol. They are described in divers Scriptures, where we may find out what people it is God excepts against.

First, such as can live without God in the world, are not God's people, Ephes. 2.12. Such as can go whole days, weeks, months, years, without any hearty care of God, or his glory, or favor. These are evidently not a people.

Secondly, such as are of a stiff neck, such as will not let God's yoke come upon them, such as will not obey his voice, but walk in the imaginations and counsels of their own evil hearts, Ier. 7.23, 24. & 13.10. especially such as refuse to hear his voice, and are withal gainsayers, and such as are talkers, whose lips carry about them the infamy of God's true people, and the blasphemy of God's name, Rom. 10.21. Ier. 10.13. Ezek. 36.3, &c.

Thirdly, it may be discerned by their manner of serving of God: for such as God rejects from being of his people, may draw near to him with their lips, but their hearts are far from him, and they do him no service, but as men's laws fear them to it. A constant habitual alienation of the heart from the care of God's presence in God's ordinances, is a sure sign of persons God regards not.

Ob. But there are faults in the best men in the world, and therefore why should such as live in the Church, and profess the true Religion, be cast off only for living in sin, seeing all are sinners?

Sol. I answer with the words of the holy Ghost, Deut. 32.5, 6. Their spot is not the spot of God's people: that spot that is in the wicked, is a spot of leprosy, and therefore they ought to be put without the campe till they be cleansed. The sins of the godly are sins of infirmity; and the sins of the wicked are sins of presumption: The wicked never obey from the heart, which all the godly do; sin doth not reign in them as it doth in the wicked.

Thus of their estate by Nature, as they were not a people: their estate by grace is described in these words, Are now the people of God.

Are now the people of God. ]

The difference of reading here, from that of the Prophet is to be noted: for whereas in the Prophet it is thus, In the place where it was said, ye are not my people, it shall be said unto them, Ye are the sons of the living God: which words are somewhat doubtful: for some might gather, that therefore all which were not a people should in time be the people of God. The Apostle therefore applies it so, as that it may appear that the comfort only belongs to godly Christians; and instead of the words, Ye shall be called the sons of the living God, he saith, Ye are now the people of God ; which in sense differs not: and the Apostle leapeth to the direct Antithesis, and takes it for granted, That all God's people are God's sons also; unless we conceive that he borrowed these words out of Hos. 2. ult. which I rather incline unto, though Interpreters most take to the words, and the first Chapter.

Ye are now the people of God. ]

For the sense of the words, we must understand, that men are in Scripture said to be God's people three ways:

First, in respect of eternal Predestination, see Rom. 11.2. He will not cast off the people he knew before.

Secondly, in respect of the covenant in the the Law; and so the sons of Abraham were God's people, and none other, as many Scriptures show.

Thirdly, in respect of the covenant in the Gospel; and so it is to be taken here: and all unregenerate men were not a people, and all that believe are God's people by the benefit of the covenant of grace in the Gospel.

Now for the coherence I might note,

That they that are not the people of God, may be the people of God, and so acknowledged of God himself; which should teach us with meekness and patience to wait when God will turn those that lie in their sins, and despair of no man, and restrain fierce and perverse censures, concerning the final estate of other men: but the main point is, that God's people are the only people in the world; None worthy to be called a people in comparison of them: no subject in any government so happy as God's people under his government in Christ; and therefore to be made the people of God here, is reckoned as a condition beyond all comparison. Now that God's people excel all other subjects in the world, may appear many ways:

First, in respect of the love of God that he bears to his people; which hath four matchless praises, that no King on earth can afford to his subjects: For first, it is an everlasting love, when all the favor of the Princes on earth is both mutable, and mortal. Secondly, it is a particular love to each subject. All the people are loved, and by name, Deut. 33.3. the Lord counteth; when he reckons his people, he was become their God, Psalm. 87.5, 6. Thirdly, it is a free love; there was no desert in us: whereas Princes look at somewhat that may pleasure themselves, even where desert is less. Fourthly, it is a tender Love; and therefore God's people are said to be married to their King and God, Hosh. 2.19. and therefore God is said to account his people to be his Portion, Deut. 32.9.

Secondly, they are an elect people; which hath a twofold consideration in it: For first, they are elect from all eternity; and so everyone of the people hath a particular act of Parliament to assure his right, Rom. 11.2. and secondly, they are elect in time, that is, they are separated and culled out of all the people of the world, Exod. 33.6.

Thirdly, all God's people have a general pardon given them for all offenses, Ierem. 31.34. He saves his people from their sins. And this pardon is grounded upon a sufficient atonement made by a most faithful high Priest for them, Heb. 2.17. who also sanctified all this people with his own blood, Heb. 13.12. Christ is given for covenant: he is their surety for them, and their witness, Esa. 42.6. & 55.5. who also redeemed them with his blood: All, a people of purchase.

Fourthly, all God's people are qualified with new gifts, above all the people in the world; their natures be amended, they are all washed and cleansed from their filthiness, there is not one vile person amongst them, Ezek. 36.25. and 37.23, &c. He hath formed them for himself, and his own service, Esa. 43.22.

Fifthly, all God's subjects are adopted to be God's sons: and so can no Prince on earth say of his. They are, as it were, the fruit of his womb, Psal. 110.3.

Sixthly, the Laws by which they are governed, are the perfectest in the whole world: For the Law of God is perfect, Psal. 119.8.

Seventhly, all God's people live in his presence, and see his glory, Exod. 33.16. Levite. 26.11, 12. Zac. 1.10, 11. Psal. 95.7. Other Kings have many subjects they never saw, and few that have the preferment to live in the Kings presence, or near about him.

Eighthly, God feasts all his subjects, and that often, and in his own presence, and with the best provision of the world, Esa. 25.8. and 65.13, 14. Ier. 31.14. Kings would soon consume their treasure, if they should do it often, or almost once, &c.

Ninthly, no people so graced of their King in hearing requests, and receiving petitions. For all God's people may cry and be heard, and at all times, and in all suits, which no King on earth can grant to all his subjects, and seldom or never so much as to any one, Esa. 30.19. John. 14. Whatsoever they ask in the name of Christ shall be granted unto them.

Tenthly, they are the longest lived of any people: As the days of a tree are the days of my people, saith the Lord: they may endure many a storm, but they are fast rooted still. Mine Elect shall long enjoy the works of their hands, Esa. 65.22. For first, they only have the promise of a long life in this world, and it is limited only with that condition, If it be good for them. And secondly, if that God take away some of his people, and that quickly out of this world; yet that shortens not their life or dependence upon God: For when they die a bodily death, they are said to be gathered to his people, or their people, and there receive eternal life instead of it. Death doth not put them out of service, or deprive them of the Kings presence, but removeth them only out of one room into another: whereas they stood below stairs before, they serve now above stairs, and are all of the Presence, and Privy-Chamber to God.

Eleventhly, they are the wealthiest people in the world; none better provided for: For, first for Spiritual gifts, and rich favors from the King of kings, they are not destitute of any heavenly gifts, 1 Cor. 1.5. Ephes. 1.3. And for outward provision, God hath taken all the chief creatures, and bound them to serve them with provision in whatsoever they want: The heaven, the earth, the corn, &c. all are bound for the supply of their wants, Hos. 2.21, 22, 23.

Twelfthly, they excel for protection: whether we respect their preservation, or the revenge is done upon their enemies: for their preservation, though the earth and the heavens should be shaken, yet God will be the hope of his people, Joel 3.16. and as the mountains are about Jerusalem, so is the Lord about them that fear him; and therefore they cannot be moved, Psal. 125.1, 2. and if the rod of the wicked do enter upon them, yet it shall not rest upon their lot, verse. 3. of the same Psalm. And for vengeance: It is certain, the Lord will avenge their quarrel upon all their enemies, though they be unable to right their own wrongs; and because God would have it done thoroughly, he reserves the work of vengeance to himself, to make the recompense, Heb. 10.30. Rom. 12.20.

Uses. The use may be both for consolation and instruction: For it should exceedingly comfort God's children, considering what singular happiness they enjoy by the government of Jesus Christ. Oh! blessed are the people, whose God is the Lord, Ps. 33.12. and 144.15. Moses admires, a little before his death, the wonderful felicity of the godly, considered as they are God's people. Israel is happy; none like to God's people, or this people: nor is there any like unto the God of Jerusalem. For God rides upon the heaven in their help: the eternal God is their refuge; and underneath are the everlasting Armies. He will thrust our their enemies before them, and say, Destroy them. Israel alone shall dwell in safety. The fountain of Jacob shall be upon a land of corn and wine: and his heavens shall drop down dew. They are a people saved by the Lord, who is the shield of their help, and the sword of their excellency. Their enemies shall be found liars to them, Deut. 33.26. to the end.

And this excellent estate is the more comfortable to be thought upon,

First, because people of any nation may be admitted to this estate, and the Lord, without respect of persons, will bless them with the blessing of his people, as the Prophet excellently shows, Esa. 2.19. and 19.24, 25. The Gentiles have come to rejoice amongst his people, Rom. 15.9, 10, 11. They were hard times, when the Lord's dominion was in a manner confined in the Kingdom of Judah and Israel.

Secondly, because it is so great and glorious a work on God's part, to make us his people: for he doth as it were plant the heavens, and lay the foundation of the earth, that he may say unto Zion, Thou art my people, Isaiah 51. verse. 16.

Thirdly, because in the hardest times that can befall the godly, the Lord will have them plead this privilege: and they may go to God, and he will acknowledge them in all their distresses, and sanctify their afflictions, and deliver them at the voice of their cry, Esa. 64.9. Zech. 13.19.

Fourthly, because they shall yet enjoy a far more excellent estate in another world, than now they have, Rev. 21. They are now but as the children of Israel in Goshen, or in the wilderness.

Use 2. Secondly, divers things may be hence observed for instruction; as,

First, such as live in the Church, and yet have not the marks of God's people on them, should awake, and look about them, and labor to get into the number of God's people. These fools among the people, as the Prophet David calleth them, should understand; and these evil neighbors unto Israel, should be persuaded to learn the ways of God's people, that so they may be built up in the midst of Israel, Ier. 12.16. And it should be their daily prayer unto God, to grant them this one request, namely, to bless them with the favor of his people, Psal. 106.3, 4.

Secondly, the penitent sinner, that feels his heart called by the voice of Christ, should hence be moved to enter into the covenant of God, and speedily to take the oath of subjection and allegiance, binding himself with all his heart to God and his divine service, Deut. 29.10, 11, 12, 13. Ier. 50.5.

Thirdly, such as have taken the oath, and are acknowledged for true Subjects, should for the rest of their time study how to carry themselves as becomes the people of God: and so,

In general they should remember two things;

First, to give ear to God's Law, and hearken what the Lord will say unto them from time to time, Psal. 78.1. Esa. 51.4.

Secondly, to lead a holy life and conversation: for therefore hath God severed them from all nations, that they might be holy to him, Levite. 20.26. All God's people are righteous, Esa. 59.21. and 62.12. and Christ hath redeemed them from all iniquity, and purified them, that they might be a peculiar people unto him, zealous of good works, Tit. 2.14. They must therefore be no more polluted with their transgressions, nor be fashioned to the lusts of their former ignorance, Ezek. 14.11. and 36.25, &c.

In particular they should,

First, give God thanks forever, for blessing them with the blessing of his people, Psal. 79. ult.

Secondly, they should humble themselves to walk with their God, Mic. 6.8. being humbled at his feet, to receive his Law, Deut. 33.3. bowing down with all reverence to worship him, Psal. 95.7. For God is a great God above all gods, and a great King above all kings.

Thirdly, they must avoid needless society with the wicked, 2 Corin. 6.16. and take heed that they learn not the manners of other nations, Levite. 20.24.

Fourthly, the Law of God must be in their hearts. For they should be a wise and understanding people above all men: and this is the sign of God's people, Esa. 51.7. Deut. 4.6. And it is God's covenant to write his Laws in their hearts, Ier. 31.33.

Fifthly, they must avoid Idols, and keep God's Sabbath: this God requires perpetually, Levite. 26.1, 2, 3, 11, 12. and graciously accepts, when he finds this care, Esa. 56. with protestation against those that will not keep his Sabbaths, Ier. 17.

Sixthly, they must walk confidently in the trust upon God's goodness and covenant with them, as the godly resolved, Mic. 4.5. All people walk in the name of their god: and therefore we will walk in the Name of the Lord our God forever and ever, resolving to cleave to God in a perpetual covenant, Ier. 50.4, 5.

Seventhly, they should approve themselves to be God's people, by their language: their language should be a pure language, not speaking lies: a deceitful tongue should not be found in their mouths; and their words should be gracious, such as might minister grace to the hearers, Zeph. 3.9, 13. Eph. 4. Col. 4.

Eighthly, they should be patient in all adversities, as being of Moses mind, that it is better to suffer affliction with God's people, than to enjoy the treasures of Egypt, Heb. 11.25.

Ninthly, they should obey according to all that God commands them, showing a respect to all God's Commandments, seeing they serve God, and not men; and that all dissimulation will be open before his eyes, Ierem. 11. verse. 4.

And thus of the second way of comparison.

In the last words of the verse, their estate is considered in relation from God to them. And so, in the state of nature they were not under mercy: but, in the state of grace, they are now under mercy.

Not under mercy. ]

Doct. All the time that men live without repentance for their sins, and faith in Jesus Christ, they live without the mercy of God. They are not under mercy: God loves them not, nor regards them: they are children of wrath, Eph. 2.3. and the wrath of God abideth on them, John. 3.36. Yea, though the Lord be exceeding merciful in himself, and to the faithful, yet by no means will he clear the guilty, Exod. 34.6. Num. 14.18. Now this not being under mercy, imports divers things:

First, that their sins are not forgiven or pardoned.

Secondly, that their souls are not healed of their original diseases, but they live still in their blood.

Thirdly, that they are liable unto all sorts of judgments: and those which are upon them, came from the wrath of God, which hateth them, &c.

Fourthly, that they are in danger of eternal condemnation; in general, that they live and lie under the forfeiture of the covenant of works, and have no part in Christ, or the covenant of grace.

Use. The use should be therefore to teach wicked men, to take heed how they presume of God's mercy: they may deceive themselves, but God will not be mocked, Gal. 6.7. For such things as they are guilty of, the wrath of God comes upon the children of disobedience, Eph. 5.5. They that live after the flesh shall die, Rom. 8.13. For the more distinct understanding of this point, four things would be considered of:

First, that wicked men are exceeding apt to plead God's mercy, though it belong not to them; and do not believe that God will deal so with them as they are threatened.

Secondly, that God directly declared himself, that he will not show mercy or pity towards divers sorts of offenders.

Thirdly, that the things men usually object, will not be available to deliver them from God's wrath.

Fourthly, what sorts of men, in particular, God will not be merciful unto.

For the first: that men are apt to plead God's mercy when it belongs not to them, is apparent through the whole course of Scriptures, to have ever been in the disposition of most wicked. They bless themselves in their hearts, when their iniquity is found worthy to be hated, Psal. 36.2. They live at ease, and put far away the evil day from them, Amos 6.1, 3. They cry Peace, peace, when sudden destruction is made to come upon them, 1 Thess. 5.3.

For the second: that God will not be merciful to many a man that lives in the visible Church, is manifested by many Scriptures; as, Deut. 29.19. Ier. 16.5. Ezek. 5.11. and 7.4, 9. and 8.18. Hos. 1.6. and 2.4. and in many other places.

For the third: their excuses and pretences are all vain: for,

First, if they stand upon their greatness in the world, it is certain that riches will not avail in the day of wrath, John 36, 18, 19, &c.

Secondly, nor will it help them to be borne of godly Ancestors: for rather than God will be tied to the wicked seed of Abraham, he will raise up children of the stones to Abraham, Mat. 3.

Thirdly, nor can multitude privilege them. For though hand join in hand, yet sin shall not go unpunished: and God turns nations of men into hell, Psal. 9.17.

Fourthly, nor will their outward serving of God serve their turn. It is bootless to cry, The Temple of the Lord, the Temple of the Lord, if men redress not their ways, Ier. 7.4, 8, 9, 10.

Fifthly, nor will it help them, that some Ministers speak comfortably to them, and by their preaching they may expect mercy: for God will judge those Prophets that strengthen the hands of the wicked. The stubborn people were never a whit the safer, when the Prophet told them they should have peace, and no evil should come unto them: but the Lord protesteth, that the whirl-wind of his fury should fall grievously upon the head of the wicked for all that, Ier. 23.15, 19, 20. that at length they should consider it perfectly: and the Lord threateneth that he will rent the wall of security which the Prophets have built with untempered mortar, that he will rent it even with the fierce wind of his fury, and there shall be an overflowing shower in his anger to consume it, Ezek. 13.10. to 15.

Sixthly, neither may the patience of God prove, that he means to show expected mercy: for though a sinner prolong his days an hundred times, yet it shall not be well with the wicked; nor ought he to settle his heart the more freely on his sin, because sometimes it is not speedily executed: for God will find a time to set his sins in order before him, and then he may tear him in pieces, and none can deliver him, Eccles. 8.11, 12, 13. Ps. 50.19.

Seventhly, neither will it ease them, that there are so many promises of mercy in Scripture: for they are limited. And besides, in divers places where mercy is promised, the Lord explains himself, by showing that he will not clear the wicked, Exod. 34.7. as was alleged before: so Nahum. 1.3. and v. 7. compared with the 6.

Eighthly, neither will their Baptism help them: for neither circumcision nor uncircumcision availeth anything, but a new creature, Gal. 6.

Ob. If any say, But though they be not now under mercy, yet hereafter they may be upon Repentance.

Answ. I answer, that in this they say truly, but yet not safely: for many men that have promised themselves the late repentance and mercy, have died in their sins before they could ever repent. And thy times are in God's hands, thou knowest not when, nor how thou shalt die: and therefore the surest way is, now to turn to God with all thy heart, as they were counseled more at large, Joel 2.12, 13.

Now for the fourth, it may awake some sort of offenders the more effectually, that besides the general threatenings against wicked men, they in particular are assured that they are not under mercy.

As first, such as show no mercy to men, I am. 2.13. and such as transgress of malicious wickedness, Psal. 59.6. and such as are people of no understanding, Esa. 7.11. and such as walk after the imaginations of their own wicked hearts, and will not hearken unto God, Ier. 15.5, 10, 12. and such as bless themselves in their heart, when they hear the curses of the Law, De •• . 29.19. and such as steal, murder, commit adultery, and swear falsely, Ier. 7.9. and many other particulars. Catalogues might be instanced in all the several Scriptures: the Prophet Malachi puts in such as deal corruptly in tything and offering, Malachi. 1.8, 9.

To conclude; the counsel of the Prophet Jeremiah is excellent in this case, who most effectually speaks thus: Hear ye, give ear, be not proud: for the Lord hath spoken. Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness. But if ye will not hear, my soul shall weep in secret for your pride, and mine eye run down with tears, Ier. 13.15, 16.

Use 2. Secondly, the consideration of this doctrine may justify the practice of godly Ministers, that denounce the judgments of God upon their he • ers, that live in sin without repentance: It is their duty to show them, that they are not under mercy; they are required to cry aloud, and to show God's people their sins, Esa. 58.1. And the Prophets, that cried Peace, peace, are extremely threatened of God, so as for not warning the people, the blood of their souls is required of the Prophets, Ezek. 33. verse. 2. to 10.

Use 3. The third use may be therefore for the singular humiliation of wicked men that live in the assemblies of Christians. Though they have obtained a place in God's Church, yet they have not obtained mercy, but live under the fearful displeasure of God: and this is the more terrible if they consider three things.

First, that this is the case of multitudes of men in the Church: but a remnant are under mercy. Which will appear more distinctly, if you draw out of our assemblies, such as in Scripture are expressly said not to be under mercy: as,

First, take all such as yet live in their natural Atheism, that mind not God nor Religion, that only care for earthly things, and show it by a constant either neglect or contempt of the public assemblies of Christians amongst us: These cannot obtain mercy, because they refuse to hear God's voice, and to seek to the ordinary means of mercy, Isaiah 50.1, 2. Heb. 3.7.

Secondly, draw out then secret offenders, such as sin in the dark, and say, Who seeth us? There are many amongst us, that for ought we know, live honestly, who yet in secret are polluted with desperate abominations, as, fearful deceit in their callings, prodigious filthiness of body, or the like.

Thirdly, remove from us likewise open and notorious offenders, such as are drunkards, outrageous swearers, known adulterers or fornicators, murderers, railers and extortioners: For to such belongeth not God's mercy or Kingdom, 1 Cor. 6.9.

Fourthly, then separate from us such as are only civilly honest, and not religious. There are many that are far from gross offenses, either open or secret, who are not yet under mercy: which is discovered divers ways; as by their ignorance. For God will not have mercy upon people that have no understanding, Esa. 27.11. And by their impenitence. They never soundly and in secret confessed their sins to God: they never mourned for their many corruptions: there is a world of inward wickedness, which they were never humbled for. And also by their unbelief. They know no way how to be saved by Christ by effectual believing on his mercy, but think to be saved by their own good deeds; or else they live in a general security, not looking after salvation, but thinking it enough, that they are well accounted of amongst men.

Lastly, cast out hypocrites, that only make a show of godliness, and have not the power of it: that draw near to God with their mouths, but have their hearts far from him. These in vain worship God. These are Jews outward, but have not the circumcision of the heart, and therefore their praise is not of God.

You may easily conceive how small a number will remain, if all these be deducted out of the societies of Christians.

Secondly, if they withal consider, that if mercy be not obtained, all else is in vain. It doth not profit him to obtain credit, riches, friends in this world, long life, or ought else, if he obtain not mercy: what shall it advantage thee to obtain the whole world, if for want of mercy thou lose thine own soul?

Thirdly, it increaseth their misery, that they may die in the case they are in. For either God may take away the means of mercy from them, or may leave them to so much insensibleness, as they may remove themselves from the means of mercy; or God, being provoked by their lo • g obstinacy, may deliver them up to a reprobate sense; or God may suddenly take them away by death: and then woe unto them, it had been better for them they had never been borne.

Quest. But some may ask, What should be the cause that so many obtain not mercy of God, seeing God is in his own nature so gracious, and they are in so great need of mercy?

Answ. I answer, that the cause why some obtain not mercy, is,

First, because they seek it not: they be at a great deal of care and pains many times to seek other things, but they altogether neglect their own mercy, and seek not for it. Now God stands upon that that he will be sought unto: the house of Israel must know, that though God be many ways gracious, as is shown at large, Ezek. 36.25. &c. yet for all this he will be sought unto, or else even Israel may want mercy, verse. 32.

Secondly, others are so far from seeking mercy, that they refuse mercy: when God in the Gospel daily calls upon them, and beseecheth them to be reconciled, yet they are so busily employed in following foolish vanities, that they forsake their own mercy, Jonah 2.8. They will not answer when God calls, but reject his Word, and grieve his good Spirit, and abuse his patience and bountifulness, and so heap up wrath against the day of wrath.

Thirdly, others seek mercy, but they seek it not aright; they fail in the manner: as either they seek it coldly and carelessly, praying but for fashion sake, or with their lips without power of affections. They speak for mercy, but they do not care for mercy: they neither observe, nor regard whether their petitions be granted or denied: and this is the condition of the ordinary sort of men: Or else they seek mercy corruptly without sincerity of of the heart: as when men pray God to forgive them the sins, which yet they mind not to leave. Now this is a shameful kind of seeking mercy: For God stands upon it, that we must forsake our wickedness, or else he will not forgive, Esa. 55.6. 2 Tim. 2.19. Or else lastly, men seek it too late, •• Esau sought the blessing when it was gone, Heb. 12.15. They may call when God will not answer, Pro. 1. Zachar. 7. And this is the case of some, that put off their repentance until the latter end.

But have now obtained mercy. ]

Doct. The godly are exceeding happy in the obtaining of God's mercy: All that are called in Christ Jesus, even all that have truly repented themselves of their sins, are certainly under mercy, and in th • t respect, in a marvelous safe and happy condition.

Three things are distinctly imported in the observation. First, the on • i • , that God is merciful. Mercy may be obtained, Jonah 4.2. Psal. 116.5. and 86. Secondly, that penitent sinners do obtain mercy, I •• l 2.13. Es • . 55.7. Thirdly, that such as have obtained God's mercy, are in a marvelous happy case, in comparison of what they were before in. It is enough, if we obtained mercy, whatsoever we obtain not: Hence the phrase, Thou hast covered him with thy mercy.

And our happiness in respect of the interest we have in God's mercy is the greater, if we consider either the properties, or the effects of God's mercy.

There are four admirable properties in the mercy of God, which he shows to his people:

First, his mercy is tender mercy, Psalm. 51.1. which he shows in divers things: as,

First, that he is full of compassion, in pitying the distresses of his people: no father can so pity his child, Psalm. 103.13. Hence his bowels are • aid to be troubled for them, or to sound in him. Where is the sounding of thy bowels? saith the Prophet, Esa. 63.15. Ier. 31.20. The word Misericordiam imports as much: for it sounds misery laid to the heart. God then is merciful in that he lays our miseries to his heart.

Secondly, that he waits to show mercy, Esa. 30.18. watching for all opportunities, as it were to prevent us with his blessings.

Thirdly, that he is slow to anger; not easily stirred to displeasure, when he hath shown his favor, Psalm. 103.1. He is a God of judgment that considers the weaknesses and infirmities of his servants, as knowing whereof they are made, Esa. 30.18. Psal. 103.

Fourthly, that if he do see some more prevailing evils in his people, yet he will spare, as a father spares his only son, Mal. 3.17. And if he do chide, yet he rebukes his people still with great affection, Ier. 31.19. and he will quickly give over, and not chide always, Psal. 103. He is ready to forgive as soon as they call unto him, Esa. 65.23. and 55, 7. Psal. 103.

Fifthly, that if he do bring affliction upon his people to humble them, yet he will not consume them, but will repent him of the evil, Joel. 2.13. Deut. 32.36. Amos 7.36.

Sixthly, that in showing his love, he is of great kindness, called the marvelous loving kindness, Psal. 17.7. hence resembled to marriage kindness, Hos. 2.19. No husband can be so fond of his wife, as God is of his people: nor can any man devise such ways to express kindness, as God doth to his people.

Seventhly, that his mercy is without all grievance to him. Mercy pleaseth him, Mic. 7.18. It breeds, as it were an unspeakable contentment in God himself, when he hath dealth mercifully with his servants.

Secondly, his mercy is immense, unmeasurable: and this is expressed by divers forms of speech in the Scripture. Thus God is said to be plenteous in mercy, Psal. 86.5. abundant in mercy, 1 Pet. 1.3. rich in mercy, Eph. 2.4. His mercy is great above the heavens, Psal. 108.5. God's Word herein hath magnified his name above all things, Psal. 138.2. He hath a multitude of mercies, Psal. 51.1. manifold mercies, Nehem. 9.19. They are unsearchable, high as the heaven is from the earth, Psal. 103.11. His kindness is said to be marvelous loving kindness, Psal. 17.7. Which must needs appear to be so, because he is a Father of mercies: all mercies in the world flow from him 2 Cor. 1.3. and all his paths are mercy and truth. Whatsoever he doth to his people, is in mercy, Psal. 25.6. And therefore the Prophet, that could find similitudes to express the faithfulness and judgments of God by, yet is fain to give over when he comes to his special mercy to his chosen, and vents himself by exclamation, Oh how excellent is thy mercy! Psal. 36.7, 8.

Thirdly, this mercy is the more admirable, in that it is free: which appears divers ways. First, in that it is shown without deserts on our parts: which the term gracious, everywhere given to God in Scripture, doth import. Secondly, in that God is tied to no man, nor to any posterity of men: he hath mercy on whom he will have mercy, Rom. 9. Thirdly, because it is extended to all sorts of people. If the rich mercy of God could have been obtained only by Kings or Apostles, or the like, it had been the less comfortable unto us: but bond as well as the free, the Barbarian as well as the Grecian, the Gentile as well as the Jew, the poor as well as the rich, may be possessed hereof. He doth not spend all his mercy on Abraham or David, but he reserveth mercy for thousands, Exod. 34.6. and will bestow the true mercies of David upon meaner men, Esa. 55.4. His mercy is over all his works, especially over all his spiritual works in Jesus Christ, Psal. 145.9. Fourthly, it appears to be free, because it can be alone. God can love us, though nobody else do: though Abraham know us not, yet God will be a father unto us, and never leave us nor forsake us, Esa. 63.15, 16.

Ob. But might someone say, In the second Commandment it is plain, that God shows mercy to them that keep his Commandments. It seems then, his mercy is not free, but he hath respect to deserts in us.

Sol. First, our keeping of the Commandments is not alleged as the cause of mercy, but as the sign of mercy. The words show to whom God will show mercy; not for what cause.

Secondly, when he saith he will show mercy, it evidently excludes merit: For it is mercy that God will bestow such great things upon men for their works; for there is no proportion between our works, and the goodness we receive from God: When we have done all, we should account ourselves unprofitable servants.

Ob. But it seems, God's mercy is caused by merit; for God shows us mercy for the merits of Christ: If Christ deserve it, then it seems it is not free.

Sol. First, mercy excludes merit in us, though not in Christ. Secondly, it was mercy that God gave us Christ to merit for us. And thus of the third property of God's mercy.

Fourthly, God's mercy is the more admirable yet, in that it is eternal. God will not change his Word: He keepeth his covenant and mercy with his servants, 1 King. 8.23. God's mercies have been from all eternity, Psal. 25.6. and he will not take away his mercy from his servants, Psalm. 89.34. but his mercy and loving kindness shall follow them all the days of their life, Psal. 23. ult. His mercies are new every morning; he hath never done showing of mercy, Lament. 3.23. Isaiah 33.3. He is still building up his mercies, and will never leave, till he have finished them in an everlasting frame of unspeakable glory, Psalm. 89.2. His mercy is everlasting and endureth forever, Psalm. 103.3. and 136. from everlasting to everlasting, Psalm. 103.17. God may forsake his people for a moment, to their thinking, & in a little wrath he may hide his face; but with everlasting mercies he will receive them. As he hath sworn that the waters of Noah shall no more cover the earth: so hath he sworn he will no more be wrath with his people. The hills may be removed, and the mountains may depart, but God's covenant of peace shall not be removed, saith the Lord, that hath mercy on thee, Isaiah 54.7. to 11. If God's covenant be not with day and night, and if he have not appointed the ordinances of heaven and earth; then may he cast away his servants and their • eed, Ierem. 33.25, 26. But we see the course of nature is firm, and therefore ought to be more assured of the firmness of the covenant of God's mercy to his people.

The effects of mercy follow.

To obtain mercy, is to obtain those benefits which God hath promised to his people, as the fruits of his mercy. Where God shows mercy,

First, he will hear their prayers graciously: this is promised, Esa. 30.18, 19. and pleaded by David, Psal. 4.1.

Secondly, he sanctifies all afflictions, so as whatsoever befalls the godly, proceeds from mercy, and not justice in God; and shall work for the best, Rom. 8.28. It is God's love that maketh him correct, Heb. 12.6, 7.

Thirdly, he heals their natures from the diseases of their minds: for to show mercy is likewise to cure us, and sanctify us; and God promiseth it, Hos. 14.3.

Fourthly, he multiplies pardon, Isa. 55.7. It is not grievous to forgive s