Exposition Upon 1 Peter

Verse 1.

Peter, an Apostle of Jesus Christ, to the Strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bythinia.

Ver. 2.

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

T Hese verses contain the Preface, in which two things; 1. An Inscription. 2. The Salutation. In the former we have a description, 1. Of the person writing, and that both by his Name, Peter, and by his Office, An Apostle of Jesus Christ. 2. Of the parties to whom he doth write, and that both by their outward state to the World-ward, viz. Strangers scattered up and down in strange Countries, namely, Pontus, Galatia, Cappadocia, Asia and Bythinia; and by their estate to Godward, viz. Parties belonging to salvation, which he sets forth by the causes thereof and degrees, namely, 1. Their Election. 2. Sanctification. 3. Redemption by the obedience of Christ Jesus, which shown itself in his shedding his blood for them. In the latter, a brief but pithy Prayer to God for his favor, as the fountain from whence all happiness was to be bestowed, yea multiplied upon them.

Peter] Three Names are given unto this our Apostle in Scripture: 1. Simeon of Simon, that he had at his Circumcision. 2. Cephas, by interpretation a Stone, which our Savior Christ gave him at his calling, thereby signifying what he meant to do for him, namely, to make him a stout defender of the Faith, on the behalf whereof (though he was born of Parents of small note) he proved one of notable courage: This is in the Chaldee or Syriac tongue. 3. Peter, which in Greek is all one with the former, so that these two Names were in effect but one: In his second Epistle he names himself Simon Peter.

Here learn,

1. Christ's kindness to Peter, in giving him a Name to assure him of some grace which he would bestow upon him: Though we cannot do so, yet it behooves us to give our Children such names as may edify them, and put them in mind of some good thing; either to imitate some good man or woman whose Name they bear, or else to follow some good that the Name puts them in mind of.

2. In that he puts his Name to his Epistle, he shows his godliness and innocence, which makes him bold, for Truth may be blamed, but cannot be shamed: Contrary to many Heretics, and false Apostles and Teachers, the Devils disciples, which pen Books stuffed with Errors, either under the Names of the Apostles, that so they may the sooner beguile and get credit to their Lyes; or else without Names, lest being found out by their Names, they should suffer, and be brought to punishment for their Errors; or their infamous Names being seen in the forefront of their Book, should cause any judicious and honest Reader with indignation to cast it away. The Apostle, I say, contrariwise having the sound and holy Oracles of God from Heaven to deliver unto them, puts to his Name. There are many worthy Works, I confess, which have no Names put to them (those especially which were written in the times of Persecution) whereof the Authors, howsoever desirous to spread the Truth of God hated and persecuted, hereby notwithstanding shunned the hands of cruel tyrants. This is not for any fault in the matter, but only avoiding danger in speaking of the truth. This is no disgrace to them, but to their times, and their enemies; for men need not cast themselves into peril till God call them.

This condemns the vile practice of the wicked, which hide themselves in the dark, and in corners, lewdness not abiding the light: We must do nothing, but that we dare put our hands to it, and our Names. We must do as the Angel did that rolled away the stone, and sat upon it when he had done, as if he should have said, Let me see who will control that which I have done. We must do so, as we may bid our Adversary write a Book against us for any gross or unlawful thing we have done and stand in. Alas! what a folly is this, you flee men's eyes, but can you flee the eyes of the Almighty? And if you cannot abide men's censure, how shall you be able to stand before the Judgment seat of Almighty God, who is a consuming fire?

An Apostle of Jesus Christ] The word is general, and signifieth one sent; but here (as elsewhere often) it is taken specially for one, and the principal sort of Ministers, differing from all others in these particulars: 1. They were immediately called by Christ own mouth, and sent abroad: Many were called by him for Disciples, and out of those he chose his Twelve Apostles. 2. They had a larger measure of the Spirit then others, so that they could not err in their writings. 3. They had also a larger Commission, Go ye (saith our Savior) and Teach all Nations: They were to preach to all the world; but this Calling is ceased. This notwithstanding it hath communion with all other sorts of Ministers that they were called and sent: No man (saith the Apostle) takes this honor to him, but he that is called of God, as was Aaron; and so were also the Prophets.

There are two things required in a Minister: 1. That he be lawfully called: and 2. That being in, he discharge his duty faithfully.

Touching a Ministers Calling, it must be both inward and outward: 1. He must have an inward Calling from God; which appears 1. By an aptness and competency of Gifts to teach and edify the Church of God. 2. By a willing mind to employ the same, seeking not his own advantage and ease, but the glory of God: This makes the Minister. As when God calls a King, he gives him the heart of a King: So if he appoint a man to be a father of Souls, he fits him for it. 2. He must have an outward Calling from the Church and those that are in place to alow and disallow Ministers, whose approbation they must have, which is not to make them, but to approve of them for their further comfort, that they may more boldly go forward.

The Brownists call us Bishops-Ministers, because they call us to this Office, but they do but alow and approve whom God hath made.

Both must necessarily concur, the one go along with the other: He that wants the inward, though he have the outward, is not a true Minister of God (yet his actions are not to be esteemed nullities and void) and he that in ordinary times having the inward wants the outward, goes not to work humbly as he ought.

Well did Peter declare himself an Apostle, one sent from God, a Messenger, who was to deal faithfully in his Message; For he publisheth not here his own Inventions, Poets Fables, Heathen Stories, Philosophers Conceits, or men's Devices and Opinions, but the holy Oracles of God from Heaven. So must every Minister of God speak as the words of God; What is the Chaff to the Wheat, either ones Opinion to establish another's Conscience?

But why doth he call himself by this great Name of his Office, and put this high style before his Epistle? Not for vain ostentation, or for his own sake, but for the people's good, even to procure with them the more authority to that which he was to write; for who should dare to refuse that which comes from the Lord Jesus, the eternal Son of God, the Light of the world, the Savior and Judge thereof? Nay, who should not with all high reverence submit himself thereunto? So did the Prophets begin, The word of the Lord, Thus saith the Lord, whereby they set their people's faith on work to look to God, and not to men.

Hence let the Ministers of God learn to procure what credit and authority to their Ministry they can, signifying often, that it is God's will, thereby drawing their people's minds upward from the instrument. They must deliver such soundness of Doctrine, as may be food itself, not froth, which accordingly they must deliver in a grave and religious manner; adding thereunto, as Prayer, so also a godly life, and all little enough, considering the profaneness of our hearts, that so little regard what we hear, yea hear without preparation or reverence, being of us no sooner gone then forgotten.

But how dares he call himself an Apostle, that had deserved by his most shameful threefold denial of his Master, to be utterly discarded of his Office; and utterly cast away forever?

By the grace of God he doth this, by Faith apprehending the mercy of God towards him; and he doth it to publish his grace and favor, who had upon his true Humiliation and Repentance not only forgiven his sin, and received him to mercy, but restored him to his Office again. Go your way (said the Angel unto the Women) tell his Disciples, and Peter, that he goeth before you into Galilee: And afterward our Savior by a threefold Commission restored him to his Office, from which by his threefold Denial he had shut himself.

Hence note, That

Repentance will wipe away our sins, and make them as if they had never been, Joel 2. 12, 13, 14. Mic. 7. 18, 19. 1 Joh. 1. 9. which

1. Shows God's unspeakable mercy towards penitent Sinners.

2. Is a matter of endless comfort to us, which through our corruption fail and sin daily. As verily as we be unfeignedly humbled with desire of forgiveness, and not to sin, so verily may we believe our selves pardoned; for which accordingly we are enjoined daily to pray; yea if we have been overtaken more foully for want of watchfulness, yet let us not despair as Cain, or run from God as Judas, which is worst of all, but address ourselves to come with a heavy and bleeding heart to God, with whom there is mercy. David having confessed his sin, Nathan said unto him, The Lord also hath put away thy sin, thou shalt not die. Unto every penitent soul his Son will be a propitiation for their sins. As the prodigal was embraced of his father, so will our heavenly father receive us, if we return unto him.

3. May be a most effectual means to humble such as have run on in their sins, without humiliation, that at the length they may take this course; Return ye backsliding Children (saith the Lord) and I will heal your backslidings: See to this purpose Hos. 14. 1, 2.

Oh, but I have been thus and thus bad, will some say.

No matter what thou hast been, so now thou with thy whole heart turnest to God, and neither art now, nor hereafter intendest to be as heretofore. Time past shall not be remembered.

Oh, but I have committed many great sins.

It's not that shall stand between God and thee, if thou be truly humbled, God's mercy and the merit of Christ is as well able to take away and heal great as small offenses. Though our Iniquities be increased over our heads, and our Trespass grown up unto the Heavens, yet if with Ezra we be truly humbled, there's assured hope of pardon.

To the Strangers, &c.] Though haply there might be some Gentiles amongst these, yet it is more probable that they were most Jews, which were principally his charge, as the Gentiles the Apostle Paul's.

They are called Strangers, not as all Christians be, while they be here on Earth, absent from their heavenly Country and Inheritance (for so are we Strangers in our own Country, Towns and Houses) but Strangers, as being in a strange Countery, forced by persecution to leave their own and fly into another, which might be either through the Wars and Troubles which were raised in their own Country, or by the persecution raised in Jerusalem about the death of Steven.

Here see,

1. That sundry of the Jews received our Savior Christ and believed in him, and were soundly converted, though the body of them did not (for he came unto his own, and his own received him not ) those made a good progress in the course of Christianity, who were contented (even with the loss of their liberties) to undergo such dangers as might befall them in a strange Land, only that they might keep faith and a good conscience.

2. The estate of the Church of God here on Earth, namely, to be under persecution; In the world (saith our Savior) ye shall have tribulation. Always there hath been enmity between the seed of the woman and the seed of the Serpent. Thus was it when the Church was but in one Family, in one Country, one Nation. The world having Power, Authority, Wealth, is full of malice against the poor Church, so that were it not that God Almighty defends it, it could not endure; It's as a Sheep amongst wolves, or a Ship among the waves. Though God will exercise it to keep it from errors, and corruptions, which it is subject unto through much prosperity and peace; though it have need of some peace to gather itself, yet ifit be long in peace it gathers mud as standing waters, rust as the ploughshare in the hedge, yea settles itself on the lees, therefore God pours it out from Vessel to Vessel. Ever mark, after long prosperity grew pride, and thereupon errors and corruptions, which like a canker brought destruction. Contrarily, the Church never shines so gloriously as either in, or presently after persecution; Then life, zeal, sincerity, heavenly-mindedness, and such like graces appear in their true luster.

It followeth,

1. That as we are not to conclude for a company, because they have so much peace, that therefore they are beloved of God; so must not we against any, because they be few in number, and outwardly despised and slighted. Four hundred false Prophets were maintained by Jezebel, whereas Micaiah the only true Prophet of the Lord was put in Prison; Jeremiah and Baruch were the true servants of the Lord, whom whole multitudes of proud men and false Prophets resisted.

2. That we are to prepare ourselves for persecution, especially having had so long a time of peace. To this end we must resolve to part with all for Christ's sake, and for his Cause and Religion. Thus did these Jews, thus the holy Martyrs; and great reason: For what would it advantage us, if we should gain the whole world, in the mean time losing our souls by denying Christ. On the contrary, If we forsake anything for Christ here, we shall have a Crown of everlasting glory, Great is our reward in Heaven. But how far are most of us from any such matter; many are destitute of knowledge, and how can they suffer? Many have no love to the truth, but are carnal and profane persons, which never could yet be wrought upon by the word to embrace it, or be ruled by it, that will not leave their vile lusts for it, and how shall these leave their goods and liberties! Nay, that which is most to be lamented, how few professors be like to stand to it, many are more likely a great deal to flinch! Alas, what poor faith is in most; especially how are most given over to the world, being too eager and earnest for these things, neglecting good duties, and slubbering them over for the worlds sake; How will these forsake it altogether, and leave Houses and Lands, when they will not lay aside their businesses for an hour or two to hear the word, or a quarter of an hour for prayer in their Families? O let's therefore labor, as for good store of Faith, so to come to a contempt of this world; In the mean time, use we it moderately and in his place, denying ourselves by little and little, else we shall never come to it all at once; but for our livings sake shall be subject to fall from God, and renounce our Religion, a fearful state.

3. The lawfulness of flying in time of persecution: The Jews here did it, to save themselves from danger: It's lawful for a Minister or any other tied by calling, either when persecution is only or chiefly intended against him, or having consent for a time to go aside, seeing it to be best for the rest: It's lawful for any, either when God makes a way for them that seems to call them thereto (whereunto if they should not yield, we are to think they have some extraordinary motion of the Spirit of God to the contrary, as it's written of some of the Martyrs) or find themselves as yet not strong enough to endure their rage; Those, I say, may sly to be reserved as a seed to propagate the Church afterward.

Throughout Pontus, Galatia, Cappadocia, Asia and Bythynia.] The places whereunto they fled for habor, were Regions and Countries in Asia the less, where there were then famous Churches.

Note hence,

1. The large extent of the Church of God in the time of the New Testament, that whereas before it was kept within the pale of Judea, in the New, since our Savior's ascension, it's dispersed over all Nations far and wide, from the Sun-rising to its going down; that it might be fulfilled which God spake to Abraham, that in his seed all the Nations of the world should be blessed.

But what's become of those Churches of Asia now?

They are all (lamentable to be spoken) under the tyranny of the Enemy of God and Christ Jesus, the Turk; They are now no Churches, but Synagogues of Satan, cages of unclean birds; so are also the Churches to whom Saint John wrote in his Revelation; Be we not therefore high minded, but fear; for if God hath not spared the natural branches, take heed lest he also spare not us; yea considering our luke-warmness, unthankfulness, contempt of the Word, and such other our crying sins, we have cause to fear the like judgment.

2. The singular diligence and care of this holy Apostle, over the charge committed to him: Not only did he preach to them, being present with them, but wrote also being absent, being in persecution, and scattered throughout strange Countries; he encourageth them unto constancy, and that they should not faint under their troubles; of such helps there is great need in such cases, and at such times. He was careful, not only to gain them to God and the Faith, but to hold them fast, that as they were begotten, so they might be nourished up in the faith; as they were converted, so he was careful to confirm them, this being no less necessary then that: For Non minor est virtus, quam quarere, parta tueri. having offended, but again put in trust with the sheep, he is now careful of his Commission, which is set down for the example of all Ministers, even as we love Christ, so will we, must we, feed his sheep and lambs. We must labor by all diligence and faithfulness to convert and build up, yea in times of sickness or any affliction, when Satan waits to tempt them, and they be weak, we are to come and strengthen them, we are to shore them up, that they reel not, to comfort them that they despair not: But how do they perform this duty, that never come at their charges, seldom or never preach, put it off to another, though never so unfit? how also they, that either preach not, or but unprofitably, which come not to a poor or mean man's house upon any occasion? How shall they be able to answer the great Shepherd of the sheep, when they shall be called to an account? See Heb. 13. 17.

Elect, &c.] Here he describes them by their inward estate to Godward. I will not here handle the common place of Election, I have done it at large, and I reserve such things to Catechizing; only now of such things as are necessarily occasioned by the text: whereof this may be one, That

God hath chosen out some men to salvation, as he did of the Angels, which are called the Elect Angels. Before the world, he Ordained and decreed some persons to obtain salvation, even the vessels of mercy, which he had afore prepared unto glory; See to this purpose Acts 13. 48. Eph. 1. 4. 1 Thess. 5. 9.

This must needs be so, for whatsoever falls out in the world, universally or particularly, God in his eternal and unchangeable decree Ordained the same. And if wise men do not (especially) great things, whereof they have not before deliberated, much lels doth God.

Let us hold fast this truth inviolable, according to the Scriptures, casting away all carnal conceits of cruelty or the like in the Lord, and with the Apostle Paul, what we cannot understand, learn we to adore and admire.

Q. But how could the Apostle know they were Elect, may one know the Election of another?

A. For our own we may, as we shall hear by an by; for others we may also, though not with the same knowledge and judgment of certainty, because the heart of man is known to none but to God only, and a man may go far who yet may fall away; but with the judgment of charity, which hath degrees according to the fruits we see in them, if they only profess Religion, and be in the Church, we may hope, but it is but weak hope where we see no fruits; where we see some good likelihoods of religion, some good beginnings, we may more strongly be persuaded; for to such a man may say, If these things be in you, in truth you are the very Elect of God: Now when we see the fruits of faith, sanctification and godliness in men, and that they show it not by fits, but constantly; not in some things, but in all; not in prosperity only, but in adversity too, in persecution, and under the Cross, we may the more, yea very boldly judge of them as the Elect of God; and so doth out Apostle here, as appears by the next words, Unto Sanctification of the Spirit: He saw good signs of Sanctification in them, and that they suffered persecution for Religions sake, therefore he so hoped of them, he so stiles them.

We should not only labor to have sound testimonies to ourselves of our Election and Salvation, but so live, as we may get a good and full testimony thereof in the conscience and mind of the Church and Brethren with whom we live; For a good name in the Church is a precious thing, and much to be desired: The voice of the Church is the voice of God. We are so to live, that whatsoever befalls us, as to die suddenly or strangely, or to have great and extraordinary afflictions while we live, our lives notwithstanding may have spoken so well for us, as we may have good report while we live, and when we be dead; So have many poor godly ones in Scripture, and in our times, when great and mighty ones that have been wicked, their names be rotten, and so not at all, or else stinking, and so as a dunghill or puddle, which the more it is stirred, the more it stinketh: They therefore that live vilely in their lusts, bring an ill name upon themselves, who can judge they are Elect, or shall be saved? yea many be desperate, they care not what men say, as bad a sign as can be; such also as walk hollowly, and by halfs, in some things well, and in some other taking such liberty as will not stand with Christianity or a good conscience; These cause that the Church of God cannot conceive so well, nor give so full a testimony of them as were to be desired, but are forced to speak doubtfully. Oh let us so walk, that by sincerity and constancy in godly courses, we my get a large and full testimony in the conscience of those we live withal: It's a Crown and Garland to us whiles we live, and a confirmation to us, that we deceive not ourselves; It's an honor when we die, as the contrary, even to be accounted vile, a fearful punishment; yea it's a comfort and crown, to our Wives, Children, Friends, and a provocation to them to follow our steps whom they hear so well spoken of.

According to the foreknowledge of God] God in his foreknowledge and eternal decree hath (as ye heard) appointed some to Salvation.

Q. Why did God before all worlds thus decree of men?

Ans. Of his own will, which is the first and highest cause; It's not in him that willeth, nor in him that runneth, but in God that showeth mercy. Having predestinated us unto the adoption of children, by Jesus Christ to himself, according to the good pleasure of his will: He hath power over us, as the Potter over the clay. As he did not therefore choose some, because he foresaw they would receive grace, so neither is foreseen infidelity the cause why God refuseth any, but because he would; for though he neither hateth nor casteth away any but for their sin, yet this was not the cause of the Lord's decree, but his own will, which is that which maketh anything just and good. Our will indeed being so corrupt, must not be a reason of our actions, but in God his is, whose will maketh a thing good, and not because a thing is good, therefore he willeth it. Beyond this will of his we must not inquire, but in humility lay our hand upon our mouth, and admire the depth of his wisdom, and be content to stay for further knowledge of these things in the world to come: In the mean time sit we down quietly, believing what God hath revealed in his Word.

It followeth,

1. That if any can prove his election, he must stand and admire at the unsearchableness of God's free mercy, that he should think upon him a poor worm before the beginning of the world, and one that should be of the common stock of Adam, a sinful wretch; think of him I say, to choose him to life passing by so many. Oh how should this ravish our hearts, and inflame us with love!

2. That if any be rejected, they must not complain of cruelty in God, for that they are rejected; Is the clay to say to the Potter, why hast thou made me thus? Beside, thou art not condemned but for the just deserts and sins which thou hast committed against God; all that can be said, is this, He gives not his grace to them, as he doth to his elect, whereof who shall complain? God is bound to none.

Unto the Sanctification of the Spirit] The end why we were elected, is, 1. In respect of God his glory. 2. In respect of ourselves, our Salvation, which we come unto by Santificaction, which is the end of our Redemption. All that were elected, in time he brings into the world; we come in enemies to God, children of wrath, polluted; but he lets us have the word, whereby he effectually calleth us to faith and repentance; and so purgeth and washeth us by his word outwardly; and his spirit inwardly, whereby our nature is cleansed from the love of all sin, and made pure in God's fight, and we enabled to die to sin, and live righteously.

Hereby may everyone examine and prove whether he be elect or no, ( viz. ) Not by climbing to the top at first, and flying unto the unsearchable counsels of God (the way to dazzle and confound us) but by the lowest step, our Sanctification.

Here's also comfort to them that can prove their Sanctification in truth, though imperfectly: There's no condemnation to them, an infallible mark of their election; which may the more soundly comfort them, because it is unchangeable as God is, so that all the Devils in Hell shall never be able to prevail against their Salvation, which is a Bulwark and Castle against all temptations. Once the child of God and ever so, only labor to walk worthy of this love, and grow in sanctification, that we may have the more plentiful and strong argument of our election past, and glory to come.

Here's also terror to those that walk after the flesh, and the lusts thereof, that lie yet in their sins; they need not make a question about their election, they may know that as yet they have no mark of it; such rather carry a mark of reprobation about them.

Break off your sins therefore, and turn to God; who would not leave any sin that would hinder assurance of Salvation? and who would not do any duty that might assure him thereof? Let this be a strong and sharp spur to move us to Repentance; and be not desperately careless, saying, If I be elected I shall be saved let me do as I will; and if I be rejected, let me do never so well, I shall be damned. These are flat lies; use thou in humility the ways and means to attain faith and sanctification, that thou mayst be assured of thine election, else if thou wilt desperately justle against God, see who will go by the worst.

Yea, not only the profane bear a brand of reprobation, but even those that have some show of holiness, such as like H • rod, hear gladly, and amend many things; or such as like the Pharisees, make clean the outside of the platter, the inside being full of filthiness, such as have a show of godliness, yet by some sins deny the power of it; or such holiness as stands in Ceremony, the substance being neglected. These kinds of holiness are no marks of Election; therefore do not we content ourselves with these, but labor for true inward and sincere sanctification, which is in the heart, in one thing as in another, in trouble as well as in prosperity.

Unto obedience, and sprinkling of the blood of Jesus Christ] The meritorious cause of our salvation is Christ's obedience and sufferings; and his obedience was chiefly in the offering up of himself: for though the Father had Elected us to salvation, and made us happy in Adam, yet we wrought our own overthrow by sin, and so deserved the curse of God here and forever. The only way then to deliver us from this, and to save us, was by the Lord Jesus, God and man, who suffered all the wrath that was due to us for our sins, and so discharged us. To appease this wrath there was in ourselves no power; no means else in the world would serve, even the Angels were unable to help us herein. This hath Christ done for us, and that fully, the dignity of his person being such, that he is both God and M • n in one person. Of this the blood of the lamb sprinkled on the Israelites houses was a sign, all Sacrifices tended hereunto, our Sacraments point thereat; all Scripture layeth our Salvation in the Cross, Blood and Sufferings of Christ.

Here see,

1. An admirable mixture of Justice and Mercy, so that God is not all mercy, as the world imagines: Therefore, for profane impenitent ones, they shall bear the just wrath of God themselves, and not by every late forced, Lord have mercy, have God at command as they imagine: For if Christ was feign to suffer, and the Father would not be entreated, notwithstanding his strong cries, but when he stood as our Surety, laid on load and spared him not at all, shall his profane enemies think to escape as they list?

2. God's infinite mercy to mankind, to appoint a way to save some of them, whereas no Angel that fell shall be saved.

3. It sets out the depth of our misery; therefore they that are still in it have no small piece of work to bring to pass.

4. It teacheth us how to esteem of sin, as being of that weight, that nothing but the blood of Christ will satisfy for it.

5. Its sets out the infinite and unspeakable love of God, to give us his Son, and of Christ to give himself, seeing no less means would serve; Who can sufficiently either admire or express the same?

6. Here's matter of endless consolation to all troubled sinners, when Satan and the terrors of Conscience shall pursue them, to fly to Christ Jesus and his sufferings. This is their Castle, their quietus est▪ send Satan to thy Surety, all is fully discharged in his death: But this is only for humble bleeding sinners, that turn to God with all their hearts; but as for proud persons that live still in their lusts, what have these to do to talk of Christ's death? yet have these it in readiness, Christ hath died for us; What, for such profane ones as make his death a packhorse, and lay on more load, which is to crucify Christ again? No, let these know, they shall bear the burden of their own sins; but let the true penitent be of good comfort, and know, that all his sins (how great soever) be done away: Neither let such think, that their afflictions are any part of the punishment of sin, for it is all done away once in Christ, and therefore shall not again be demanded of them; but they are loving chastisements to humble them for their sins past, and prevent others for the time to come; both furthering their Salvation.

7. For all that know they have their part in Christ's death, how should this work with them! 1. For sin past, it should vex and grieve our hearts, for we were the Crucifiers of Christ; Judas, the Soldiers and Jews but our Servants, whom our sins set on work: It's our great fault, that we can think of our sins without being humbled, shall Christ shed tears of blood for our sins, and we not be troubled for our own? 2. This should make us hate sin forever, being as it were the knife and spear that killed Christ; what father could ever love that knife that should kill his child? 3. How should this inflame our hearts with love to him again, and carry us on in a zealous care of obedience all our days? our woeful coldness in Christ's cause and service deserves to be rebuked. Alas, how little will we do for his sake; we ought to be ready to leave Goods, Liberty and Life for him; we should herein but do as he hath done for us, yea who began thus to do for us, when we were even his enemies! How much more any other thing! And may not this stop the mouths of all profane persons, which will be talking, they hope to be saved by Christ, when they show no love nor thankfulness to him, but live yet in their sins to anger him.

8. An exclusion of all feigned and false satisfactions of men's own devising, whereof the Church of Rome is full, which would strike in for a part with the merit of Christ's death, which makes a great stir about the Cross, when in the mean time they make void its efficacy.

Sprinkling, &c.] By this word he alludeth to the sacrifices of the Law, which all pointed at the sacrifice of Christ; and to show, that as it had been nothing that a sacrifice had been killed, unless the blood thereof had been sprinkled upon the people (for so was the manner) so it avails us nothing that Christ died, unless his blood be sprinkled on us by the hand of a true faith, applying Christ Jesus to our Consciences. Its not Christ that saves, but Christ's death apprehended by a true and lively faith, for a particular persuasion hereof are we to labor.

Here also in this verse is an excellent proof of the holy Trinity, three persons and one God, which is so to be worshipped; all that do otherwise worship an Idol, and not the true God.

Again observe, That

Election is attributed to the Father, Redemption to the Son, Sanctification to the Holy Ghost. It's not but that they be the common works of the whole Trinity, as all the works of God towards the Creatures are, in which respect Sanctification is also attributed to the Father; but because of their immediate working. The Father elected in the Son, and by the Holy Ghost, Father, Son and Holy Ghost elected. The Son is the immediate worker of our Redemption, he shed his blood, as the Holy Ghost the immediate worker of Sanctification.

Grace unto you and Peace be multiplied.] The usual salutation of the Jews, asking the favor of God as the root and peace, that is, all happiness, as that which flows from thence, for so by peace the Jews meant, Peace be with you, Peace be to this house, &c.

Hence note,

1. That we should seek the favor of God, as that which draweth on other things, yea all things, for in love is no lack; Men may have other things without this, but they will have an ill farewell, as they that have possession, but no right title to that which they possess.

2. What a Minister should chiefly desire for his people; even that they may be brought into God's favor by Christ, have their sins forgiven, Christ made theirs, and they assured thereof, with so much prosperity as may stand with happiness; So Husbands and Wives each for other; So also Parents for their Children: The favor and grace of God is the principal and root of all good. Men may have abundance of outward things, but if they flow not from God's love they will have a hard farewell. This brings sufficiency, In his favor is life: yea this were sufficient if it came alone, but in God's love is no want of anything needful; worldlings indeed do greatly seek after wealth for their children, and rejoice to see them wealthy and healthy, though in the mean time they see in them no true tokens of God's favor, but alas what are these! It should more glad us to see an humble, godly heart, turned from sin and embracing righteousness, though sickly and poor, then to flow in all the wealth of the world, and be ungracious, and to come home in a Gold chain, or to hear that our child were like Joseph, the second man in the Kingdom, without grace: But men do for their children as for themselves, labor more for goods then grace. But what shall we say to those Ministers that check their people for forwardness, and seek to discourage them? what also to those Parents, that are so far from desiring grace for their children, as they check and discourage them for their forwardness thereunto? such would like them rather if they saw them jolly as the world; Oh a hard part of Parents!

Be multiplied.] He desires not that they be once taken into God's favor, and his other graces begun in them, but that they be continued, and daily increased more and more? He was covetous to have his spritual children thrive apace, and grow very rich in grace; Such covetousness, even a desire to join grace to grace, is both for ourselves and others commendable. So should a Minister desire that his people may not be a little better then the worst, but to exceed others by far, that they may answer the time and means; and to this end, as to pray, so to call upon them continually, and they not to think amiss of this, but to rejoice in it as a special fruit of his Love; so must Parents to their Children: God gives us leave to be covetous in these things, and to join grace unto grace, as men do house unto house, so shall we honor him much, for a little grace will go but a little way. Thus shall we benefit our Neighbors much, when our branches spread far, and our lips feed many. Thus shall we have a large Testimony to our selves of our Salvation while we live, and make a wide entrance for our selves into the glorious Kingdom of our Lord and Savior Jesus Christ.

Verse. 3.

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

NOw followeth the substance of the Epistle, consisting of Doctrine and Exhortation: Doctrine to the thirteenth Verse; Exhortations in the Verses following. The Exhortations are to continue constant in the profession of the Gospel of Christ, and to stick close to that Salvation purchased by Christ, and revealed therein; and that they would lead an holy and and godly life, answerable to this profession and Gospel, both in their general and particular callings; yea now in their present troubles, and notwithstanding any other they might mere with hereafter. Now this being a very weighty building, therefore he had need lay a foundation fitting for the same, and so he doth, which is this, namely, The singular benefits that we receive by Jesus Christ his Death and Resurrection, viz. Assurance of Salvation, Hope, Joy, Peace, &c. and at last everlasting life in the Kingdom of Heaven; all which are revealed and wrought in us by the Gospel, which is no new Doctrine, but that which of old was revealed to all the Prophets, though now more clearly and fully manifested. Therefore seeing God hath done so great things for us by Christ Jesus, and these things are revealed in the Gospel, which is very ancient, good reason they should cleave to Christ, and be carried after no other way of Salvation, accordingly walking worthy of the benefits they have both already reaped hereby, and may further hereafter. The Doctrine setteth forth the great benefit that we reap by Jesus Christ; namely, That we are begot to a lively hope of Salvation, and of being partakers of such an inheritance, as is without comparison, which is every way set forth, according to its excellency; where we have, 1. The benefit, That we are begotten to a lively hope: 2. The moving cause, The abundant mercy of God: 3. The means whereby, namely, The Resurrection of Jesus Christ: 5. The end, That we may partake of Salvation, which he calls an Inheritance, and describes it by several properties.

Blessed be God] For the manner of speech, we read of three kinds of blessing in Scripture: 1. God blesseth man, when he bestoweth upon him his favors and good things, earthly and heavenly: 2. Man blesseth man, and that either ordinarily when he prayeth to God to bless him (Thus Moses is appointed to bid Aaron bless the people; and the form of prayer is set down; Thus Parents bless their children; and we are to bless them that curse us) or extraordinarily, when by the Spirit of Prophecy the Prophets of God have not only prayed to God for a blessing on their posterity, but have pronounced a blessing upon them, foretelling what their state should be in time to come. As Isaac blessed Jacob and Esau, Jacob also his Sons, and Moses the twelve Tribes at his death: 3. Man blesseth God, when he ascribeth that honor, praise and thanksgiving which is due to him for his Mercy, Wisdom, Justice, Truth; not when we give him anything he hath not (that cannot be) but when we ascribe and give that to him which is most justly due to him already. Thus understand we the phrase here, as elsewhere often.

For the matter, Being to repeat the great benefits that come to us by Jesus Christ, he doth it not barely, but begins with praise and thanksgiving for the same, Blessed be God, &c. saith he, as if he should have said, For these unspeakable and great benefits bestowed on us unworthy ones, Oh my soul, Spirit, and all that is in me, come forth to render thanks to God; Teaching us, That

When we speak, or have any occasion to think (as we ought often to speak and think) of God's mercies, especially his special mercies that concern our Salvation, we should do it with admiration, and setting forth his praise. Thus both David and Paul: Even his outward benefits ought to stir us up unto thankfulness; how much more ought we to be stirred up for spiritual favors and deliverances from the bondage and thralldom of Sin. Satan and Hell; how can we do any less? All creatures, Sun, Moon, Fouls, praise God in their kind, and yet they have only been created; what we then that have been redeemed when we were lost?

They that have felt their bondage, and find themselves delivered, cannot but break out into his praise. Indeed, the common sort that have those things but in their brain only, and never had the feeling of the one or of the other, they can speak of these things but faintly, and from the teeth outward, and not from the heart as others; but for any to boast of great matters done for them, and yet show no whit that they be ravished with love to God, neither breaking out into his praises in words, nor showing it in their lives, they do certainly lie and deceive their own souls, for they that have had experience of the sour and of the sweet cannot but speak. I believed, therefore have I spoken, saith David. Impossible it is for any man to think of his Election, Redemption, Calling, &c. And not be ravished therewith; It's our duty then to stir up ourselves often, and from time to time, by the deep meditation of God's special Mercies, which, as it will shake off dullness, so will it much revive us to duty.

And Father of our Lord Jesus Christ] Mark, that he cannot speak of God, but with some token of reverence and title of his. Thus, as he is elsewhere styled, The God of Hope, the God of Peace, the God of Patience and Consolation, the King everlasting; so is he here, the Father of our Lord Jesus Christ. His practice must be our patren, we must never think or speak of the holy and blessed name of God, but with all high reverence, his greatness compared with our baseness might induce us hereunto.

This condemneth as well the Blasphemy of Swearers, as the irreverent takers of God's Name in vain, after what manner soever.

He is termed, the Father of our Lord Jesus Christ, not only nor so much in respect of his Manhood, viz. that he took the lump whereof his humanity was framed, which was of the substance of the Virgin, and first Sanctified and freed the same from all stain or blemish of Original corruption, and actually United it from the first conception thereof to the Godhead and second person, and so framed the humanity of Christ of this substance, and infused into him a reasonable soul; but especially in respect of his Godhead, by an unspeakable communicating of the whole essence of the Father to him before all worlds, which mystery though we cannot fully understand, we must believe and adore.

Here he is styled, the Father of our Lord Jesus Christ (as formerly he was wont to be called, and known by the name of the God of Abraham, Isaac and Jacob, to distinguish him from all false gods) whereby he showeth himself more clearly to us, and the way how we should get into his favor, namely, by his son, there being no other way whereby our persons or service can please God.

If therefore we would obtain anything at God's hands, we must not come barely to the Father, as for forgiveness of sins, mercy or anything else, but with respect of his son Jesus Christ, by whom only he is and will be merciful unto us.

Speak we something of his three titles,

1. Jesus a Savior, so called by an Angel from Heaven ere he was born, for that he was to save his people from their sins: who is an absolute and sufficient Savior, yea the only Savior, neither is there, was there, or shall there be any other.

2. Christ anointed to be our King, Priest and Prophet, through whom we are made Kings, Priests and Prophets. If so, 1. Where be our sacrifices of ourselves, of Prayer and Praise, Morning and Evening in our Families; a Priest must not be without sacrifice. 2. As Prophets do we teach our Families, do we instruct and examine them? 3. As Kings do we master our affections? If we be led Captive of our frowardness, worldliness, and the like, what Kings are we? Look to it.

3. Our Lord. He is our Lord every way; by purchase and by conquest; He bought us with his precious blood, He also conquered all the Enemies that held us captive, Sin, Satan, Death, and so delivered us. If any great man would by money ransom, or by his sword rescue out of his Enemies hands any captive, he were his Lord; so is Christ our Lord either way. Whence ariseth,

1. Comfort to all that know themselves redeemed by him, that he will never lose that which he hath so dearly bought, and taken such pains with every way, to come into the world, to die for us, then so to work, as we may come to the knowledge of it by his Word and Spirit; Whereby Faith and Sanctification are wrought in us.

2. Instruction, its our duty to submit ourselves to him as our Liegelord, to be his loyal people; we must kiss the son, take up his yoke: He hath paid full dearly for our service and love; his we are, being now no more our own. There are too too many that yet do not so cleave to this Lord and his Word, but that they suffer other things, other Lord's to carry them away. Many could be content to have Christ their Savior, but they will not have him their Lord and King, to rule in them and over them; Let us break their bands asunder (say they) and cast away their cords from us: And again, Who is Lord over us? Let such to their terror consider that fearful sentence passed against them ( But those mine Enemies that would not that I should reign over them, bring hither, and slay them before me ) They are counted God's Enemies, and adjudged to be slain before his face; Yea, he will break them with a red of iron, and dash them in pieces like a potters vessel: Others will let him be their Lord as far as they please, and in what they list, as if they would appoint their work themselves (as some coy servants) which the Lord will not endure: Well, let us bring our hearts to yield unto him as our Lord, else we shall never have Salvation by him: There's no refreshing by him, unless we take up his yoke, both must go together; they that will not willingly stoop to him, he will be their Lord and King in despite of them, and that to their confusion.

Now for the afflicted conscience that travels for mercy and pardon, and desires after Christ more then all the world, dost thou as earnestly desire him to be thy Lord and King; and art thou willing to take up his yoke, and that he shall rule and reign in thee, and none else, and that in all things; be of good comfort, thou art one of those whom Christ will save.

Which according to his abundant mercy, &c.] Now we are to observe, 1. The benefit bestowed for which he blessed God, namely, For begetting us again unto a lively hope. 2. The moving cause, His mercy, nay abundant mercy. 3. The means whereby, The Resurrection of Jesus Christ from the dead; of which as they lie in order.

Hath begotten us again unto a lively hope] This is the benefit, God hath begot them again to the hope of Salvation, for so he means; for by hope is not strictly meant that grace of hope which proceeds from Faith, which is that whereby we wait patiently for that which by Faith we believe, but its here meant of both faith and hope, even assurance of Salvation; Hereunto (saith he) they were begot again.

Whence note, That

We have not the assurance of Salvation of ourselves by nature, or by our first begetting; no, by nature we are the children of wrath, enemies to God, dead in sins and trespasses, having no hope, and without God in the world: Nay, to have Faith and hope of Salvation, is the only work of God, as our Savior unto Peter upon his confession of him, Flesh and blood hath not revealed it unto thee, but my father which is in Heaven: So may we affirm about this particular. See to this purpose Joh. 6. 29. Acts 16. 14. Eph. 2. 8. Phil. 1. 29. Heb. 12. 2. The titles given unto Faith show as much, as precious Faith, the Faith of God's elect, most holy Faith; have we any such thing in ourselves?

The means whereby he works this Faith, are, 1. The outward Ministry of the Word. 2. The inward working of God's Spirit preparing us by the Law; then working it by the promises of the Gospel: Father, Son, and Holy Ghost work Faith.

God that brings light out of darkness made all of nothing, and raiseth up the dead to life, he only works Faith in us, and puts life into these dead hearts of ours; its a great work of God that we can do nothing toward it. To be humbled truly in the sight of our sins, is a great work hardly brought to pass; yet this no part of Faith, but a preparation: Then when we see them, its a great work of God that we are not swallowed up of desperation, but that God upholds and works by the Gospel longing after mercy, and so by degrees gives power to apply it; many that long seek and cannot lay hold, or having, yet quickly let go, find faith a great work of God.

What shall we say then to the hope thats so common in the world, almost at every hand? Go through a Parish, and you shall find few but hope to do well, to be saved, making no doubt of it, having no fears, asking no questions about it; yea, thank God they have been of this persuasion ever since they can remember. Surely this is but a false hope, a presumptuous conceit of their own heads, without ground or bottom in God's word, an illusion wherewith the Devil seeks to undo them, getting them to bear themselves fair in hand, that they might not be troubled till wrath overtake them without help; yea, it may appear they are not begotten again to it, for being asked, how long it hath been thus with them; they thank God they have ever been of a good belief: and they have no ground for it, but because God's a merciful God, &c. not considering that God is as Just as Merciful, and that his justice must first be satisfied, ere he can show any mercy. Besides, they cannot say it hath been wrought, as God worketh Faith in his, viz. First, he humbles and brings to the Gates of Hell, and then lifts up; this is not with them: They also cannot say nor remember when it was wrought, nor how they came by it, nor that it hath been otherwise with them at any time. Besides, true Faith purifieth the heart, and he that hath it purgeth himself as he is pure, which is not in them, but they abide in their sins; at least in the love of some, and have no Faith for outward things▪ but use unconscionable shifts: Therefore whereas true hope makes not ashamed, but in the needful time and great day will make men lift up their heads with joy; this will be like Egypt, a deceitful and broken Reed, to lay them under feet that do trust to it: Contrarily, know we that Faith and Hope are not so easily gotten; they must be wrought from Heaven, herein both Father, Son and Holy Ghost must join: therefore woefully do they deceive themselves, that trust to any blind conceit instead of the true work of God; as they do desperately that put off Conversion and Faith till the latter end, as if they had them at command; we must in time labor for this true work of grace.

But if any can prove themselves begotten truly to this hope, they have great cause of thanksgiving, whereinto the Apostle here breaks out; Oh what a thing is it, not only to give his only Son to the death for us, but to reveal it to us in his word, and thereby to assure us that we have our part in the same, and we poor sinners may come to know our sins forgiven, and that we shall be saved: Oh unspeakable favor I What is like this? Or what can make a man miserable that hath this? prize we this as a Jewel, nourish we it by all good means, especially by keeping a good Conscience; rejoice in it, as being of more worth then all the world: let not a few wants or afflictions daunt us, or take away this joy. It's a fault in Christians that they will be heavy if they want something they would have: Oh! Is it not enough that God loves thee? Again, a little cross casts us down and quells us, as if we had nothing to comfort us; Oh, no earthly thing should daunt us, while we know this: He that said, I could be content to lie as a fire-block in Hell till the day of Judgment, so I might be sure to be saved then, would have been glad of assurance in this life though with many crosses.

If any have not yet this hope, let them give no rest to themselves till they have attained it; there's no peace without it▪ Sin lieth at the door, a wounded conscience will arrest us, though we may still it for a season; pacify it we cannot, till our sin be taken away and forgiven: Assuredly their estate is most dangerous which neither have it nor seek after it.

A lively hope] so called, not only for that it is the hope of life, but because it doth exceedingly cheer and comfort the heart of him that hath is, and puts more life into him then any other thing can do. Herein it is opposed against all other vain hopes of the world, in outward and transitory things, which yield no sound contentment to them that have their part deepest in them. Herein also from the forged hope of Salvation, that the world fain to themselves, which also hath no life in it, no heartening in it: But true Faith and hope do exceedingly revive the heart which before was dead without any true comfort, yea being stung by the Law, and so full of terror and discomfort, joy and gladness comes from persuasion of pardon. Neither comforts this only in prosperity, when the world can be merry, but even in adversity and trouble, when they be dismayed, and dead, as it were, on the nest; Through this they can even in Prison with Paul and Silas sing Psalms, as through this the Martyrs endured the fire; Daniel and the Three Children went cheerfully to suffer: This also makes a Christian lively to serve God, and in every duty to praise him, as David, Open thou my lips, saith he (namely with assurance of thy love) and my mouth shall show forth thy praise: So to do good to others, as being fitted to teach them as well the way of God's justice against sin, as the way of his mercy to them that repent; yea hereby we shall be fit to every good duty, I will run the way of thy commandments when thou shalt enlarge mine heart, namely, by the persuasion of thy love, and by thy Spirit and the hope of Salvation.

Its a fault in Christians, that they be no more cheerful in this hope, but lumpish and soon daunted in afflictions; a fault I say, that we are no more active and lightsome in God's business.

Let everyone then labor for it; till this we are not alive, our soul never prospers, nor sees good day: This, even this, is the beginning of life, and the first step to eternal life. Would any man live, and be cheerful, and see good days, and have that which might keep him from being daunted in adversity, persecution, death at the day of Judgment, let him by all means get this: Without this, men's hopes are vain; their stout courage will fail them in those times when God shall frown. Its Faith only, which will carry a man through all things: Hereby he shall have a heart to serve God, yea, both do and suffer the greatest things for him and his sake.

According to his abundant mercy] The moving cause of this benefit of our calling to Faith and hope, is God's mercy, nay, hit abundant mercy. The cause of all the good that ever came to us, or ever shall come, is no other but only free favor: Why did he elect us before the world, but only of his undeserved love, According to the good pleasure of his own will? not for works we had done (it was before the world) not for any we were like to do, as who do none, till he work them in us. So also, Why redeemed he us, when we were all fallen into condemnation? even for his mere mercy; was there any thing in us could deserve it, when we were utterly unable to do any good, nay, when his utter enemies? why also hath he called us? Did we, or could we do anything before our calling to deserve it? We were not only unable to think a good thought, but serving the Devil with all our power, walking in our lusts, after the Prince that ruleth in the children of disobedience. See our case in Ezek. 16. both in respect of our Parents, sinners, and ourselves, or anything we can do: Nay, to cut the throat of all conceit of any merit less or more, before or alter, he saith, His abundant mercy: So that a little mercy, such as is in man, or some reasonable store, as in Angels, would not serve the turn, nor was sufficient to save us, or move the Lord to call us to this hope, but an abundant deal of the mercy of God, which is infinite.

Was it a small matter that moved God to choose thee to Salvation, rather then thousands of others? or was it a small mercy to give us his only Son, to save and deliver us by suffering all the wrath due to us? What, Not his Servant, nor his Friend, but his Son, his only begotten Son, the wisdom of the Father, the Image of the invisible God, the engraven form of his Person, to stoop so low as to become man! nay in that base estate to be despised of men, to be hated, spitted upon, mocked, shamefully Crucified, and he that knew no sin, to stand in the stead of most vile sinners, and so to be dealt with, and that for us no friends, but enemies; no good persons, but vile and wretched ones? Was a little love enough to bring this to pass? Oh no, but a love without measure, without example, never such another, even that any Father gave his only begotten Son to save traitors and enemies.

It was wonder that the Father did not rather suffer all mankind to perish, then to give his only most blessed Son to suffer the least of these indignites. And it was no small love of Jesus Christ that moved him to leave the glory of the Father, and stoop to the estate of a man, and all his infirmities save sin, and to endure all these tortures of men, and his Fathers wrath especially? It was no small love that made him give us his heart-blood; when he shed a few tears for Lazarus, the Jews said, Behold how he loved him, but having shed his blood for us, what may we say?

So also is it a small measure of mercy to call us to the hope of Salvation from our wretched estate, when we went on in sin, and minded no good, nay all evil? It must needs be a great deal of mercy to move God to think well to us, when we went on madly in our sins, and did fight against him: so also to forgive so many and horrible offenses as we had committed; no marvel though David craved the multitude of God's mercies: If they were not infinite our sins could not be forgiven, for our sins come as near infinite as number can make them; then to clothe such wretches with the righteousness of his Son; then to forget and forgive all that is past, and take us into favor, and make us here heirs of all his promises and privileges, and of life eternal hereafter, who will not admire it? Is not this abundant mercy to work this hope in us, whom he might have justly condemned; and when he might also have been glorified in our condemnation, as he was in Pharaoh's Plagues? So also to adopt us for his children, men adopt that have none of their own; God had a natural beloved Son, men adopt their kinsmen; God us, nothing of his kin, yea his enemies; men adopt for some good quality, we had no such thing to move God: was it not a great deal of mercy that moved God to call Paul that ran a persecuting of him in his members, to forgive Mary Magdalene, Manasseh? &c. So everyone of us, What were we when God called us? Must not we say, that it was abundant mercy that ever we were called, forgiven and saved?

They that have had their part in this abundant mercy, must be stirred up to abundant thanksgiving, saying with the Psalmist, What shall I render to the Lord for all his benefits towards me? We must testify our love in • ealous obedience all the days of our life, showing forth the virtues of him that hath called us out of darkness into his marvelous light, and be a peculiar people to him, zealous of good works, walking worthy of the Lord, which is by pleasing him in all things; we must be ravished with zeal towards him, as he hath been for our good; The zeal of the Lord of Hosts hath done it. Oh how this rebuketh the scant duty that God hath from us again! We receive abundant mercy, but return poor sparing obedience; what slender zeal in Prayer, or works of mercy? How quickly are we weary of well-doing? What small things will we stick at to God, that stuck at nothing to us? If he should call us to part with our Goods, Country, Liberty, it were no more then Christ did for us, yea if to die, did not he even die for us?

It teacheth us also to show mercy one to another, in giving, forgiving, and the like; herein the Lord himself going before us as a pattern of imitation.

It showeth also the miserableness of our estate, that without abundant mercy we can never be saved; therefore must we seek for it earnestly and betimes, as becometh those that need such an infinite thing, which condemns the notable carelessness, and desperate boldness and presumption of the World, that put off seeking for mercy till the latter end, as if they had it at command: But do they think abundant mercy is so easily gotten? Many have not found it so, nay they shall, with Esau, howl for the blessing and go without it, because they despised it, when it was so often offered: The foolish Virgins sought to enter in when it was too late.

By the resurrection of Jesus Christ from the dead] The means whereby we are begotten to this hope, namely, the Spirits assuring that Christ Jesus is risen for us, and giving us power through his resurrection to rise to newness of life.

The benefits that come to us by Christ's resurrection are many; 1. We are hereby assured, that he hath fully paid our debt and discharged all; for if one sin had remained unsatisfied for, the justice of God could not have suffered him to have risen again. 2. Hereby we receive power to rise to newness of life. 3. Hereby we are assured of the resurrection of our bodies at the last day: The same power that did the one, shall be able to do the other; The head being risen will draw all the members after it.

We should therefore often meditate on our Savior Christ's resurrection, and the benefits thereof, especially on the Lord's-day, the day whereon he rose again; by which very day we are put in mind thereof: and among other things, we must labor by Faith to draw virtue from his resurrection, whereby we may be more and more enabled to walk in newness of life: for as our Regeneration hath two parts, a dying unto sin, and rising to newness of life, so have these two springs, Christ's death, and his resurrection.

Verse 4.

To an inheritance incorruptible, and undefiled, and that fa • eth not away, reserved in Heaven for you.

HEre he explains what we are called to, namely, the lively hope of the Kingdom of Heaven, which as it is here termed an Inheritance, so is it in the next verse Salvation. This is called an inheritance to show us the nature of it, being also described by sundry properties, under divers-phrases, as if no words could sufficiently express the same. Those show the perpetuity and purity thereof, as also how we shall come by it; its reserved for us, but where? in Heaven, where its out of danger: but how shall we come to it being here on earth among many dangers? We are kept for it, and that by a mighty hand, even the power of God, by the mean of Faith; kept, I say, unto this Salvation, prepared long ago, and which shall be shown us in the fullness of it, even at Christ's second coming.

An inheritance] Therefore no purchase, no wages of a servant, but an inheritance given by a Father to his son, not (such as many heirs have) entailed, or as any natural son, which hath it by a kind of right after his father, but an inheritance of Adopted children; taken in as the child of a Traitor, nay a Traitor himself, and so made heirs, then which what can be freer? This is said to be given, and whats freer then gift?

This serves to confute not only the gross Opinion of Papists, that we, God setting us forward, and helping us, can do such things as whereby we can merit Heaven and Salvation; but that which is more nice, is of those which say, that we have no good of ourselves, but that its wrought in us by God alone, yet now look for Salvation by their Holiness and Sanctification; No, God forbid, for our Sanctification being imperfect, God might justly condemn us for it, and count our works a polluting of his grace; therefore David saith, No flesh (before nor after grace) can be justified in thy sight; not only by nothing of our own, but by nothing that God worketh in us. What differ these men from the proud Pharisee, he attributed his holiness not to himself, but to God, and thanked him for it; but he thought this would merit (that he was not so and so as others) and challenge something at the hand of God, and therefore was rejected. True it is, God not only disproveth not, but liketh and accepteth of our works, though imperfect, yea crowns and rewards his own grace in us; yet not for the worthiness of the work, but for the persons sake that is in his favor by Jesus Christ, whose perfect righteousness is imputed, to make a supply of our imperfections and wants.

Seeing therefore it is an inheritance every way free, bestowed upon us only by right of Adoption in Jesus Christ, which by his grace he hath called us unto; let us so acknowledge it to the glory of God, and like Adopted children, love our Father, fear him, be zealous for his glory, and take his part.

Incorruptible, &c.] Now he describes it, rather setting down what it is not, then what it is, which no tongue can express; it is without end, perpetual, called therefore everlasting life: Life for the excellency, Everlasting for the continuance; God endures forever and ever, so the happiness of his servants: no death there to deprive us of it, or take us from it; no sin there to provoke God to take it from us, it abides firm forever, it cannot be moved. All earthly inheritances are subject to decay, liable to a thousand perils, alterations and troubles, they may be taken from us, and we from them by death. How were the Canaanites put out, and the Israelites succeeded in their places? How did the Chaldeans displace them, as themselves were by the Medes and Persians? These things below are the meat that perisheth, uncertain riches, a treasure which moth and canker corrupt, and whereto thieves may break in and steal, whereof also civil or foreign Wars might quickly deprive us; neither are the smallest inheritances void of cumber, as being in danger of bad titles, oppressors, tyrants, and the like, or to be spent and wasted by unthrifty heirs.

Undefiled] There comes nothing to taint it, its most pure; how can it be otherwise, being the habitation of the most holy God, who is Holiness itself? holiness becometh the presence of God, where his holy Angels attend upon him: This is prepared for them that are sanctified; neither can any unclean person come there: Hereof the most holy place in the Temple, called the Holy of Holies, was a figure, and this is also called the holy Jerusalem; pure gold is the wall thereof, and precious stones that have no mixture of any impure thing in them; the gates That withereth not, or fadeth not away; A metaphor taken from herbs and flowers, which though fair and fresh, and of good smell in the morning, yet in a short time fade and wither, lose beauty, smell, and all. This Kingdom is not so, but continues ever fresh and flourishing, always the same, alters not through continuance or length of time. There's nothing in this world but welks; the older we grow, the more we wrinkle and wither, the more do we fade both in beauty and strength: so do inheritances; so goodly and fair houses in time are ready to drop down, or are quite consumed: Kingdoms also fade and decay, that were sometimes flourishing; so also Cities, yea every thing is the worse for the wearing: Not so with this, here's an inheritance indeed, could we but conceive and express the fame.

This sets out the excellency of the children of God, that are beloved of God, attended by the holy Angels, heirs of the promises here, and of such an inheritance hereafter: If any man knew the excellency of a child of God, covered with Christ's Righteousness, heir apparent to such a Kingdom, endued with the Spirit of Sanctification, and who he were that is one of them, he would fall down at his feet, and kiss the ground he trod on, and cry out, Blessed be the day that ever thou wert born; but twice blessed the day wherein thou shalt die, for then thou shalt be blessed, and that eternally: but this the world seeth not, they see us but outwardly, and so our state is mean, they see not our inward estate.

If the young Prince should come on foot in his working-day clothes through a Town, and none knew who were his Father, nor what he is born to, he might go through the street, and no man greatly regard him; but if in his best apparel, and known what he is, then every man would look after him, and reverence him: so the world sees us in our working-days clothes, and therefore neglect us; if they did see us in our holy-day apparel, they would admire us: but being ignorant of the Father that begat us, and that will give us this inheritance, how can they take notice of us?

This should stir up them that have attained hereunto, to be highly thankful for the same; and good cause why, for we were begotten and born at first to a woeful inheritance, to hell and damnation, children of wrath, but now begotten again to this happy inheritance; walk we therefore as becometh those that are called to so high an inheritance: Kings Sons must not carry themselves like base persons; so neither must we, but have our conversation in Heaven, seeking for those things that are above, and esteeming of this world as vain; so using it, as that thereby we may be furthered to our true inheritance, not hindered; we must long to be at it: How do heirs under age, long to be of age to come to their Lands? so should we (here as it were under age) long to come to our Inheritance; as they that be long tossed on the Sea, long to come to the Haven, and Pilgrims to be at their own Country, and Prisoners to be at liberty; so should we desire to be dissolved, that we enjoy Heaven, our Haven, our Country, the only place of freedom. A wonderful fault in Christians, that so little think of it, take so little pleasure therein, are no more thankful for the same; seek after earthly things too eagerly, and do not so much aim after this: Oh what great unthankfulness is this! to be called to such an Inheritance, and so little to think thereof, so little to long after it? Oh how we linger here below! if God should not drive us out by crosses, as Lot was fired out of Sodom, we would never be weary, we would still say, Its good being here; say we then out of our earnest desire hereof, Come Lord Jesus, come quickly.

Here we sin, and taste of sorrows many ways; then shall we sin no more, feel no more affliction, pain, sorrow, trouble any way: All tears shall be wiped from our eyes, then shall we be perfectly both holy and happy; when we come there, we shall not need to plow, sow, eat, drink, sleep, we shall not need travel anymore to hear more Sermons, God shall be all in all.

This should comfort us against the fear of death; what should we need to fear, since when Our earthly house of this Tabernacle shall be dissolved, we know we have a building of God, an house not made with hands, eternal in the Heavens. To go out of prison to liberty, is it not comfortable? out of of a miserable world, to a most happy Inheritance, what more desirable? So if we be deprived of our earthly Inheritance, as these Jews were that were scattered into other countries for Religion sake, comfort we ourselves notwithstanding, that yet we have an Inheritance (as hard as the world goes) and that a good and a sure one; as long as we have this, we are happy: So though we have no Inheritance here, not one foot; yet if we have assurance of this, we may rejoice, and having this, bear with the want of other things: Its better, then without this to be Lord of a Town, Owner of a Kingdom; its our great fault, that if we be somewhat shortened here, we are so much cast down thereat as if we had nothing.

This should make us count all the labor, pains, reading, hearing, conferring, praying, and all happy that hath brought us to the hope of this Inheritance; we have travelled well, its happily bestowed. Hereupon for the time to come, we must be encouraged to any pains, to do anything, to suffer anything for the attainment and enjoyment of so blessed an Inheritance: This Inheritance should we desire for our children above any other, and use the means accordingly; how do men toil to make their children rich, how few use means to make them gracious.

This may stir up them that have no hope to labor after this Inheritance; Lay up a treasure in Heaven; Labor for the meat that endureth to everlasting life. This is worth our pains and cost, this is good wisdom: The wise Merchant spying the Pearl hid in the field, goes and sells all, and buys it; so everyone that is a true Esteemer of this Pearl, prizeth it above all that he hath; But few do thus, because this Pearl is hid from carnal men, they do not see it, and many among us will not see it, though it be discovered to us: But O woeful and miserable world, he that would look upon most men, might think there were no such inheritance: How do some spend all their time in pleasure, and never look after anything else? How do most men rake after the world, night and day (Sabbath and all) by right and wrong, hook and crook, and suffer no stone unrolled for this pelf and trash of the world, that never set their hearts once to inquire after any other inheritance for time to come, as if Heaven were here: poor beasts, they might as well go on all four: Oh base, that men should spend their time, their thoughts, their pains, and all, for that which may be lost ere morning, and no whit for that which will last forever: Thus with Judas, most sell Christ for Thirty pieces; with Esau, their Birthright for a mess of Pottage; and with the Gadarenes, prefer their hogs before Christ; others that seem not altogether eaten up of the world, or so profane, will talk of this inheritance, but how do they hold it? by every blind conceit; they that cannot even by learned Counsel make sure enough their Earthly inheritance, can of their own heads make sure their Heavenly: Nay, the world if they see any take pains in Hearing, Reading, Praying, and the like, wonder at them, count them fools, say, they will beggar themselves, I wonder what they mean, &c. Dost thou wonder? They desire to attain an heavenly inheritance, not easily attained: They may rather wonder to see thee so earnest for this trash, which thou must leave thou canst not tell how soon, and have no care for the time to come, which is forever; let such leave off seeking for the body, and now care for the soul, Laying up in store a good foundation for themselves against the time to come, that they may lay hold on eternal life: Oh get good evidences to show for it against all cavillers; content not thyself with this, that God is merciful, and Christ died for all men, and the like, but labor to gain assurance upon good ground, that thou art one of them to whom God hath promised mercy, and for whom Christ died: To this end, examine thy Faith by its undoubted fruits, Repentance and Charity.

If it be an undefiled inheritance, let everyone therefore labor to wash their robes in the blood of the Lamb, and by the Spirit of Sanctification, else can we never come there; none but such are admitted into God's presence: what an impudent sawciness then is it in a number that wallow in the filthy mire of their sins, and yet hope to go to Heaven as well as the best? Are swine, and such filthy cattle used to be brought into Kings Presence-Chambers? No, thou must be washed ere thou come here, and that so, as all the water in the sea cannot wash thee: If such as thou go to Heaven, then who go to Hell? If you will say Turks & Pagans, then look into the Parable of the Sower, three sorts of hearers perish; you know and do not, they know not the will of God: Dost thou think that thou canst go on in thy lewdness, and step out of thy filthy life into Heaven? No, then had all God's servants lost a great deal of labor: We read of one, and but of one, that made any short cut, namely the thief upon the Cross; labor thou therefore in time to be washed, in time for Sanctification, and hereafter (as heretofore thou hast still done) put not off from day to day: But the Apostle contents not himself with the foregoing description, he yet adds more touching the same; what then? We notwithstanding must learn to be wise according to sobriety; and that we (forgetting our weak understanding) mount not up to search more curiously into God's mysteries then he hath revealed▪ lest the glory thereof dazzle and confound us: We are ready, & have a tickling desire to know further then God hath revealed, which breeds rather jangling then godly edifying: It may be enough for us to know that this inheritance and happiness is such, as that when all that men's tongues can speak is uttered, yet it is nothing to the excellency of it: So laying aside all curious questions about it, let us rather employ our pains and study to get assurance of it.

Reserved in Heaven] This inheritance is here described by the place, not in Earth, not in Paradise, where Adam was, not in Canaan, which flowed with milk and honey, but in Heaven.

Hence note, that

Heaven is the place wherein God hath appointed to glorify his Saints, even the third Heaven, the place of his presence; where he manifesteth himself most clearly to his Angels and Saints; that Paradise whereinto Christ ascended at his death, where also he promised that the penitent thief should be with himself▪ the bosom of Abraham, whereinto Lazarus was received.

For where Christ is, there shall all his Saints be; as he himself hath promised, and will perform: See to this purpose, Mat. 25. 34. Joh. 14. 2. and 17. 24. & 2 Cor. 5. 1. This is not everywhere, as some have imagined, but above in the highest Heavens: Christ was taken up, and who knoweth not that Heaven is above, as Hell is beneath?

This showeth the excellency of this inheritance: Oh how infinite odds is there between Heaven and Earth, both for Glory and Eternity! Therefore its called a glorious inheritance: If the outside be so decked with Sun, Moon, Stars, and such an excellent beautiful sky, what is the inside? According to our weakness, St. John describes it by things of most worth amongst us, as pure Gold, and precious Pearls: In this will God glorify all his Saints, whensoever we die, our souls shall be taken up into it, as our bodies also at the last day.

How doth this set forth the unspeakable love of God, and merit of Christ, that we who were worthily shut out of the Paradise on Earth, should be received into this Heavenly Paradise.

How should this ravish their hearts, that know themselves heirs of this? How should it make them despise these things here below, when they know and find them experimentally lets hereunto? How should it make us walk with an heavenly mind worthy of that inheritance? Out mind and soul should be there, and savor of it, whither at the time of our dissolution we are to be carried.

How should this stir up all men to seek after this glorious inheritance, this Treasure in Heaven, so excellent, so incomparable? But Oh, the blind world thinks not of this, because its not seen with the bodily eye: Men labor and strive to get up aloft here, to fet their nest on high, from which yet they may come down quickly, as many do, and must do at their death; but how few labor to get up to this height of glory in Heaven?

In Heaven] Hereby our Apostle meets with, and seeks to cure a gross imagination of the Jews, which dreamed of an earthly Potentate, and thought Christ should come and deliver them from the Romans: See it in the two sons of Zebedee; yea after three years teaching of Christ, after his death and resurrection, they were not free of this conceit: our Savior used to call their mind from this to heaven, Can ye drink of the cup that I drink of, saith he; and, I came to serve, and not to be served.

So Peter draws them to look for their glory in Heaven; we must not therefore look for an happy estate here below but in Heaven: Here the Cross, there the Crown; here the Battle, there the Victory; The Crown of Thorns here, the Crown of Glory hereafter; many would follow Christ and the Gospel, if there came any preferment by him, that now do not; so would the young rich man: But God's children will serve him, though they undergo troubles here for the glorious inheritance hereafter.

Reserved for us in Heaven] This meets with an Objection that these Christians might make: Alas, come to this inheritance (it were happy indeed if we could) but what hope of it? Alas, we are tossed up and down, stripped of all our goods, and persecuted; we are so far from hope to obtain this eternal inheritance, that we cannot keep these earthly ones which we have: He answered, this is safely reserved for us, and is out of danger to be lost; and though they lost their earthly inheritances, they were but uncertain and transitory things, whereof God never promised that they should be other; but this is eternal, whereof they shall be most sure: For, hath the Father prepared this inheritance ere the world was, and chosen us unto it? hath the Son purchased it for us when we had lost it? Hath the Holy Ghost assured us of it, and sealed it to us, and given us the earnest of it, and shall we miss it? God forbid, the Spirit of truth cannot deceive us; shall Christ lose his death? Oh no, its reserved for us in Heaven, where no Devil can come, nor wicked men to take it from us.

Let this be a comfor to all the faithful servants of God that are justified and sanctified, to sweeten all their afflictions here below, that they may be as sure of Heaven in the end without fail, as if they had it already: Many children lose their temporal inheritances, for want of good Guardians and Keepers, they are often wasted and gone ere they come to years, or are suffered to be recovered from them by some others; but the Lord is a faithful keeper, we are yet under age; when we shall come to age and die, the Father that kept it for us, will bestow it on us; Christ Jesus our head and elder brother, he hath taken possession of it for us, and tells us, that where he is, there shall we be. But if we say, we have many ill willers, there can none come into Heaven, but our Friends: The Devil our deadliest adversary, he comes not there, though he did into the earthly Paradise: And for the wicked, though they hare God's children, so as they could wish, that as they take away their earthly Inheritances, so they should never be happy, if they could help it; its past their power to deprive them hereof; they shall go to Heaven do what they can, yea oftentimes they help them sooner thither then otherwise they should be (though no thank to them) and at the day of Judgment, to the increase of their torment, the godly shall be taken up in their sight to Heaven, when themselves shall be thrust into that place of utter darkness, to be tormented with the Devil and his Angels forever and ever: Hereof we have need to be thoroughly persuaded, else when great afflictions come, they will be ready to overwhelm us, as it did almost befall both Job and Jeremiah. Oh the afflictions of this present time are not worthy the glory that shall be revealed! let the assurance of Heaven keep us from wishing we had never been; whatsoever troubles we do here meet withal, pray we still, Lord increase our Faith; but more of this hereafter.

For us] Namely, himself by the judgment of certainty, and them by the judgment of charity.

Here note, that

Its a Christians special comfort, that he knows and believes that this Inheritance is for him in particular; I know, saith Job, that my Redeemer liveth; My Lord and my God, saith Thomas: This nature of Faith is signified in the particular distribution of the Sacrament.

To believe it in general, affords no sound comfort; it may indeed allure one for a while to the profession of the Gospel, to hear that there be such excellent things, but it will not continue, but will fail and fade away: They that have no more but tasted of the powers of the world to come, will assuredly fall quite away; but a particular assurance is the mother of all comfort, and the only foundation of a true good life, and continuance therein unto the end; The only prop and pillar to uphold us in Troubles, Dangers, Distresses, Persecutions, and what not.

Therefore labor for it; But this were presumption, say the Papists, and to this purpose they abuse that of the Preacher, The Righteous and the Wise, and their works are in the hand of God, no man knoweth either love or hatred by all that is before them; but hereby is meant only, that by these outward things no man can conclude whether he be loved or hated of God, but that therefore we may not know at all, its most gross. Indeed if we should say this of our own heads, it were presumption, but when we speak it from the Word, and the witness of the Spirit of truth, then it is not; As many as are led by the Spirit of God, they are the Sons of God, saith the Apostle; And, Know ye not that Christ Jesus is in you, except ye be reprobate. And the Apostle Saint John tells us how we may know that he dwells in us, even Because he hath given us of his Spirit.

If therefore we find the fruits of the Spirit, an hatred of all sin, an unfeigned care to please God in all things, love to God's Word and his people, grieve that we can serve God no better, strive after more power, and that in the use of the means ordained to that end; we should be injurious to the Spirit of God, if we did not believe this inheritance to belong to ourselves in particular; Therefore if we find our selves regenerate and sanctified, we need not doubt of glorification.

Verse 5.

Who are kept by the power of God, through Faith unto Salvation, ready to be revealed in the last time.

THey might say its a goodly Inheritance indeed, and reserved for us, but how shall we come at it, that are lost on the sea of this world? how should a Mariner come to the Haven in a great tempest through the midst of rocks and sands, and many Pirates in his way? This doubt the Apostle removes, by showing, That they are kept by the power of God, through faith unto salvation. God doth, as if a King should lay up an infinite treasure in a most safe place, and bid his subjects fetch and take it, but in the way are many Thieves, and also Lions, Wolves and Bears, against whom he promises them safe conduct and protection, with his gards to go along with them.

Here then is a further benefit that God bestoweth upon his, that he sets them not only in hope of Salvation, and in a good way, but so confirms them therein, that they continue to the end, and that by upholding them through his mighty power, against all oppositions whatsoever.

Kept] Therefore we have many enemies and hindrances of our Salvation; 1. The Devil, whose subtlety, malice, power and vigilancy is extraordinary; his names in Scripture, Serpent, Dragon, Lyon, and such like, with his continued practices (there recorded) to hinder our Salvation, evidence the same: Accordingly doth he daily endeavor to have us in one extreme or another, as either to be of no religion, or a false religion; if of a true, then that either we may be carnal and secure, or run on to an erroneous and preposterous zeal; so as he drives some to presumption, he drives others to desperation. 2. The world; whereof 1. The evil examples therein, like a common stream carry us away, as sheep or cattle seeing a few go in at a gap, will in too, whatever come of it. 2. Ill counsel, and that both to young men, What will you in the prime of your youth give yourself to this precise course, never merry more? nobody will care for you. Old men, What will you now be an hearer of Sermons, and of another mind then heretofore? what is this, but to disgrace all your former life? you have ever been counted an honest man, do not now discredit yourself: and to rich men, will you go among them, a company of poor despised people? it will be no small disgrace unto you. 3. The profits and pleasures thereof, whereby most men are beguiled and enchanted: By profits some are kept from professing religion altogether, their Oxen and Farms keep them off, they have no leisure; yea, some that have heard with joy, and (with Demas ) gone further, have been choked by these thorny cares, as others besorted with pleasures to the ruin of their whole man. 4. Adversities, Persecutions, Troubles everywhere to be found therein: All forsook Christ when he was first taken, and the Apostle Paul saith, That at his first answer all for sook him. And 3. which is the worst, our own corrupt nature, the wisdom whereof is enmity against God, and all the thoughts of our hearts are only evil continually: Our fleshly lusts fighting against our souls; Oh the abominable corruption that lurketh in us! we drink in iniquity like water, we hale it to us as with cart ropes, naturally we can do nothing else; as a traitor its ready to deliver us up to every Enemy, therefore Christ had cause to commend us to his Fathers custody.

These be so mighty, as that few can be saved for them: These not only carry down the common sort, but even such as have made great profession, and have received great gifts; many of these, with Demas, are eaten up of the world, as others scared by persecution; yea, hereby even God's sanctified ones (with David and Peter ) are shrewdly shaken.

We should therefore Be strong in the Lord, and in the power of his might; Putting on the whole armor of God, that we may be able to stand against the wiles of the Devil and his adherents. No marvel then, though our Savior still stirs us up to watch and pray.

By the power of God] We cannot keep ourselves; No alas! not for an hour: look on David and Peter, nay Adam in the state of innocence; yea, as being left for a while, we fall into someone or other sin, as into security, or the like; so we could not but fall quite away, if there were no other help but our own.

This should make us hang down our heads, and humble ourselves, and cling to God: If we trust to ourselves we shall speed like Peter; therefore crave new grace, and continual supply.

And if we be kept, we may know to whom to ascribe the glory and praise thereof.

Though we have many opposites against our Salvation, and we cannot keep ourselves, there is one notwithstanding that both can and will keep us, so that we cannot fall from our happy state of grace, in despite of all the enemies of our Salvation whatsoever.

He opposeth to the mighty adversaries of our Salvation, mighty defense, even the Almighty power of God; that is, His Almightiness, whereby he rules all things in Heaven, Earth, Sea, and all deeps, whom neither Angels, Men, Devils nor Hell can resist. Whatsoever disguise we see any Christians to come to, we that escape them, are so kept by the power of God; the Father having elected us, the Son hath redeemed us, and so committed us over to his Father to be kept: so that our Salvation is not in our own keeping, as it was in Adams, for then woe unto us, we should soon lose it; but it is in a sure hand, which makes our state by Christ much better then our state in Adam.

This is most comfortable Doctrine against all fear of our own weakness, or any other enemies; Though they be strong, yet the Father is stronger, and none can pluck them out of his hands: Our adversary is as a roaring Lyon, but we have the Lyon of the Tribe of Judah on our side; and being made members of Christ, will be suffer any to pluck and rend us from him? no assuredly, we are not now enemies as in time past, but God's sons and daughters, therefore not like unnaturally to be forsaken of him in our need; For if when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his life, being delivered from our greatest fear, everlasting condemnation: its most certain, that our combats that remain, shall not be deadly, but only to exercise our Faith; let us believe this firmly, God who hath bestowed grace on us, will uphold us to the end, so that we may say, Though we can do nothing of our selves, we are able notwithstanding to do all things through Christ that strengtheneth us: And, We know whom we have believed, and that he is able to keep that which we have committed to him, whose love also is unchangeable.

Why, we have known of great professors who have fallen finally, as Judas, and many in our time.

Yea, but not such as were taken into the Divine protection and keeping of God, but hypocrites: They went out from us (saith Saint John) but they were not of us. Peter was kept by the power of God, though shaken by temptation, yet was he not overcome. Judas was never but the child of perdition, and had common graces, and was never justified nor sanctified.

Let us then look we be found, and indeed be such as are taken into God's keeping, and then safe enough; then may we triumph with the Apostle, If God be on our side, who can be against us? And, who shall separate us from the love of Christ? Shall tribulation, or distress or persecution, &c. Nay in all these things we are more then conqu • rers through him that loved us: So must it needs be, except we think the Lord's arm to be shortened, or his power weakened, that he cannot help, and that there should be any stronger then the Almighty: Indeed if we be but Hypocrites, and out of God's keeping, we may fall into any sin, and miserably fall away forever, for what have we to stay us? For as if God take not the care of a man, all creatures are liable to do him hurt; as Cain said murmuringly, Thou hast cast me from thy face, and everyone that finds me shall slay me: Noting indeed truly that he lieth open to a Thousand perils that is not kept by God; so is it for spiritual dangers, he that is not kept by God, may fall into any sin irrecoverably, and perish eternally.

This then confoundeth that hellish Doctrine of Rome, that the elect and sanctified may finally fall from grace, which is contrary to the whole Scripture.

Through Faith] God keeps us, but by no miracle or extraordinary way, but by Faith; not without us, but by working and increasing the grace of Faith, and true belief in us: some would understand it, through hope, because hereby we wait for Salvation, and indeed there is great affinity between Faith and Hope, so that in Scripture they are sometimes put one for another: By Faith we believe the goodness of God towards us, by Hope we wait till we find and feel him so to us; by Faith we believe eternal life, by Hope we patiently wait for it: And as there could be no Hope, if there were not Faith before, so Hope doth greatly help Faith; it keeps it that it makes not too much haste, nor break off in the mid way; for God oftentimes after his promises deferreth to perform them (so that the wicked also come to say, Where is the promise of his coming ) yea ere he come, he hides his face, and seems as if he would not fulfil the same; now therefore here doth Hope her Office, and steps in, and sustains Faith very well, so that a Christian must necessarily have both to go along with him: But I see no reason to alter the Apostles words, but to take Faith properly for the grace of true Faith and believing: though this is true, that Hope helps well on, but he speaks of Faith, which includeth Hope as a necessary companion.

But how doth faith bring us to Salvation? It is said by the Apostle Paul, By grace ye are saved through Faith: Now as it first apprehends Christ and Salvation, so it holds this hold, and continues our comfort, and still carries us on in the service of God, and an holy life: This assurance of eternal life makes us contemn profits, offered to pull us from a good conscience, as Moses did Pharaohs Court, and pleasures of Egypt; so to despise the Cross, and overcome troubles that would draw us therefrom, as the holy Martyrs did from time to time.

Also Faith apprehending the promise of God for our upholding to the end, rests upon the goodness of God, which is constant, and his power, which is infinite: Therefore when any shall persuade us we shall never hold out, we shall be forsaken, Faith then puts up head, and saith nay to it, because God hath promised to keep us unto Salvation.

The wicked come and say, where is now thy God, by reason of troubles which befall the Godly; so the Devil and their own unbelief assaults them, now Faith helps and saith, Why art thou cast down, why art thou disquieted, trust yet in God, he is my present help and my God: and, Though I walk in the valley of the shadow of death, I will fear no ill: and, the name of the Lord is a strong Tower; the Righteous runneth to it, and is safe: This is the Victory that overcometh the world, called therefore the shield, By which we quench the fiery darts of the Devil: For this purpose our Savior when he prayed that Peter might hold out, prayed that his Faith might not fail: If that fail we are gone, if it hold, we shall be too hard for all the world; so long as our Faith holds, all the world, with all the Engines it hath to destroy us, can never overturn us: Contrarily, without Faith we can neither begin nor stand against any temptation or danger.

This teacheth men to labor for this true Faith, without it they may fall to anything, as the second and third sort of ground mentioned by our Savior in the parable; most people content themselves in being professors, but labor not for this grace of Faith, and therefore do they fall away, and never come to Salvation.

It teacheth also the Godly, still to say with the Apostle, Lord increase our Faith, using all other means to that purpose: A little Faith will go but a little way; the least, if true, shall get to Heaven, but with much ado, as a poor tattered Vessel may get to shore, especially if there come no storms, but if there do, its in great danger, and very hardly attains unto it: but as a strong Vessel comes safely, though it have strong tempests; so a strong Faith, though it be strongly assaulted, and put to it (as oft it is) both in life, and in the end of life, yet it conquers.

We have had none but calm times hitherto, but what we may have we know not, whether common trials, or particular ones, accompanied with pain, grief, vexation, &c. Labor therefore for good store of Faith.

Unto Salvation] kept not for a while, but to the coming of Christ, to the enjoying of Salvation, and not as Moses, who had only a sight of Canaan.

He keeps us by his power: whereto? Not that our finger shall not ache in this world, but have all peace and prosperity, and everybody's good will: No, but to Salvation in the end of our life, for here we must suffer with him, if hereafter we mean to reign with him; we must be Baptized with the Baptism wherewith he was Baptized.

It is true that godliness hath the promises of this life, and of that which is to come, but of this only, so much as God shall see meet.

Therefore let us dream of no tranquility here, but expect that in Heaven, where we shall be happier then can be uttered.

Ready to be revealed in the last time. ] When shall we have it? It was prepared before the world, we shall have a measure of it in death, but the fullness thereof is deferred till the day of Judgment, Christ's second coming, which is called the time of refreshing, and our full redemption.

By the last time, may be understood, in divers places of Scripture, all the time from Christ's coming in the flesh, till the end of the world, so called, in respect of the former times; and because they go directly and immediately before the end, and because God hath perfected his will, and the revelation thereof to his Church in his Son, and no more is to be added.

They under the Law waited for a clearer and fuller manifestation thereof, but now we have all we shall ever have; but by the last time here, the worlds end is meant, for then shall there be no more time, as there was none before the creation; the Sun, Moon and Stars were made for signs and season; Winter and Summer, to measure days, months, years, &c. but then shall they cease; in Hell the wicked shall have none, in Heaven the godly shall need none; so there shall be no more time, no more day in Hell, but all night, no night in Heaven, but all day.

Well, our full Salvation we shall have at the last day, and not before; then shall our bodies (whatsoever in the mean time becometh of them) as they have been companions with our souls in well-doing, and have been redeemed by Christ, as well as they be raised up, and set on the right Hand; when both jointly shall hear this comfortable sentence, Come ye blessed of my Father, &c. then shall we be ever with the Lord in Heaven both in body and soul: Now our life is hid with Christ in God; But when Christ which is our life shall appear, then shall we also appear with him in glory.

We must therefore wait patiently, not making too much haste; in the fullness of time we shall have our hearts desire: Christ was promised in the beginning of the world, but came not till long after, even when the fullness of time came, so▪ shall our happiness in the appointed time.

We are taught to pray, Thy Kingdom come; and in the Revelation its mentioned that the souls under the Alter cried, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth!

True, but yet patiently awaiting God's good time that he hath appointed.

Hereby also we may stop the mouths of mockers that shall come to us, and say, Where is the promise of his coming? we may answer, it is coming, and it will be here too soon for you, and God is not slack as you think, but therefore deferreth, as willing that all men should come to Salvation, even all such as he hath elected, who being once all born and called, the end shall quickly come: And as this may stop their mouths, so it may make us patient to tarry for our fellow brethren.

When we therefore make too much haste, what is it, but that we would have our full, happiness, and leave out some of the elect to be quite put off; as if we should desire to be over a water, and then draw the bridge that the rest shall not come over: And the rather let us be patient, not only because of the greatness of the reward when it cometh, but also because it hasteneth; we have the vantage of our Forefathers, which lay long in the earth, waiting for that day, but now its at hand; we hasten to it, and it hastens to us, we shall meet ere long, and as our Apostle saith, The damnation of the wicked sleepeth not, so neither the Salvation of the godly, now ready to be revealed.

Last time.] Some gather hence, That we shall have no part in glory at all, till the day of Judgment, but that the souls of the Saints go to a middle place, &c. confuted by our Saviors speech to the thief, Verily I say unto thee, To day shalt thou be with me in Paridise; the Angels carrying Lazarus of soul into Abraham's bosom: See also Eccle. 12. 7. Phil. 3. 13. Rev. 6. 10.

This should make us labor for pure and holy souls, seeing they must be in Heaven as soon as ever they depart from our bodies, which we know not how soon it may be: They must be carried up above the Starry Heaven into the most solemn appearance that ever was.

Verse 6.

Wherein ye greatly rejoice, though now for a season (if need be) year in heaviness through manifold temptations.

HAving shown the Inheritance at large, here he showeth by what way God will bring us thither; namely, by weeping-cross, by the rough way of affliction, which yet shall not be to our hurt or consuming, but to the trial of our Faith, that it may be (being purified) to our honor at Christ's coming: Therefore though our afflictions breed heaviness, yet not such, but that the assurance of our Salvation makes us in the same to rejoice.

Wherein] that is, In which Election, Sanctification, Lively hope, and happy Inheritance ye rejoice: Here he setteth down another benefit bestowed upon us by the Gospel; namely, Spiritual joy, and rejoicing proceeding from Faith and Hope, yea, and that in adversity.

He knew they rejoiced in the assurance of their happiness, he knew it by himself, he did so, and therefore they could do no other, for the same Spirit worketh alike in the elect, which makes that they can the better tell how to speak, to advise, counsel and understand one another.

But in commending them, he exorteth them, namely, That they would do so still; for being now in persecution, he requires them to rejoice yet in the assurance of their eternal happiness, as Paul of himself in another case.

Hence note, that

Its the duty of all those that be assured of their Salvation, to rejoice in it, which being attained unto, breeds joy, and no marvel; For,

Is liberty joyful to the captive, health to the sick, sight to the blind, life to the dead? Then must Salvation needs be so to them that have felt themselves condemned; for them to be the children of God, that were the slaves of Satan, heirs of Heaven, that were firebrands of Hell.

Who can but rejoice, that knoweth that there's no condemnation to him? Though thousands perish, God loves him, he shall want nothing; such need not fear though Heaven and Earth should come together, he knows that Heaven's prepared for him, without which there can be no true mirth.

This rebuketh Christians that do no more rejoice in their happiness, so seldom think of it, so little refresh and quicken up their hearts by it.

We could be merry in it, but our wretched nature and corruptions, that break out so continually, so many ways damps us, and causeth us to go heavily, when we might else rejoice.

True, but this is not all the cause, we rejoice too much and too often in earthly things, and therefore so seldom in the true treasure and best inheritance; and this is unthankfulness, and too much baseness, and a great fault. If we did more often comfort our hearts in this assurance, it would sharpen us on much to duty; the want of this is the cause of our dullness.

This also rebukes the fond world, that thinketh the Christian state so lumpish, as that there's no mirth in it; and that if they should undertake that state, they should never be merry more: such are afraid of their own shadows, they are desperate and mad men, that can or dare be merry till they be Christians, who only have commission to be merry.

The wicked are bidden indeed, but its with a choke in the end, that they must come to Judgment.

Religion takes not away, but only reforms mirth; it takes away the filthy and wicked mirth, that provokes God to anger, and ends in howling, as the wicked cannot be merry, but in swearing, drunkeness, ribaldry, mocking the children of God, and the like: What, no sport but with firebrands and edgetools? with nothing but that which must anger God, and wound our own souls?

Again, It moderates our lawful mirth, wherein many rejoice too excessively, teaching us first to rejoice in God and his love, then in these things, as coming from thence, and as helps, and for the hope of better things.

Oh that roysters and carnal worldlings would set less by this joy, for howling will be the end, and labor for the ground of true joy, which may make their hearts merry here, and bring them to endless joy hereafter. The wicked laugh, but in the midst thereof their heart is heavy.

They have many secret stings; its with good and bad men as its with a true man and a thief, the true man goes home merry, and there sits down quiet, though he have no great provision; the thief having his purse full of money at his Inn, calls for great cheer, wine and music, and yet with a trembling heart, a fearful eye, an ear that lists to every knock, thinking still that some are come to apprehend him; he is not therefore so truly merry as the poor true man: so is it with good and bad men.

Ye rejoice] They were in affliction, yet rejoiced in the hope of Heaven; whence learn, that being assured of Heaven, we are to rejoice even in affliction, in troubles.

This is often commanded; We are to count it all joy when we fall into divers temptations. For

Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory: And, The sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. Therefore our assurance of Heaven should swallow up our heaviness, and not be swallowed up of it. We must be content with hungry men to eat good meat, though it have sharp swace; as others have not been daunted by any troubles, but amidst them expressed no small mirth; so also must we.

Herein there's no small odds between Christians and carnal men, for these though they have all that this world can afford them to make them happy (like Dives ) Wife, Children, Friends, and the like; yet dangers and troubles shall sooner make them weary of this happiness, whereof he is in present possession, then the child of God can be of that whereof here he hath but the assurance: for example, Take a man and give him what the world will afford him, yet let a Millstone hang by a small cord over his head, at his back a fierce adversary with his sword drawn, before his face an hissing Serpent ready to sting him, on each side ramping and devouring Bears and Lions ready to tare him in pieces, would not this fear daunt him more then all his jollity would comfort him? Would he have any joy at all, the case being thus with him? As in Belshazzar: Nay, let him have but the gout or stone, and how will he take on? But take a Christian that hath the hope of eternal life, and set all these about him, they shall not daunt him, nor make him comfortless; He will hope and rejoice notwithstanding, as Paul and Silas in prison: As the fear of Hell will abate all joy, so the hope of Heaven will abate all sorrow and fear: The assurance of Salvation will comfort one more, then the enjoying of all the world; what can daunt him that hath this? such is the power of Faith.

This also showeth the difference between the joy of an Hypocrite and a true Christian; The one can rejoice in prosperity, but not in adversity, neither fasteth the Hypocrites joy, more then for a season: The wicked cannot bear, but fret at troubles, because they know no assurance of ease, but rather that they are forerunners of greater sorrows: As one may be drowned in a small River if he fall in headlong, and come safe to land in the main Sea, if he have a board to swim on; so the wicked are overwhelmed in less troubles, and the godly upheld in the greatest, by the assurance of an happy end.

This also rebukes our daintiness and faint-heartedness, that are straight dismayed at a little trouble: He hath not rightly profited in the knowledge of God, and life eternal, that is dismayed by these troubles;