Exposition Upon 1 Peter

Verse 18.

Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your Fathers;

Verse 19.

But with the precious blood of Christ, as of a Lamb without blemish, and without spot.

HEre's another main Reason of the foregoing Exhortation, drawn from a wonderful benefit bestowed upon us, namely, Redemption, procured by no less price then the precious blood of Christ; Were we redeemed at such a rate, and by such a great and unspeakable price? Then we must pass the time of our sojourning here in fear.

Here consider, 1. The benefit, Redemption. 2. From what, Their vain conversation; which is set out by the Original of it, The tradition of their fathers. 3. The price whereby purchased: which is set down, first Negatively; where's shown, what it is not, no worldly thing, such as silver and gold, described by the nature and quality, Corruptible things; then Affirmatively, where's shown, what it is, namely, Blood, precious blood, The precious blood of Christ, as of a Lamb without blemish, and without spot.

Forasmuch as ye know,] Here note, That

A man may know himself to be a redeemed one, he may know that there's no condemnation to him, and that he is translated from Death to Life; He may know, that he serves not sin as he was wont, but his heart is to serve the Lord, and that he walk not after the Flesh, but after the Spirit.

And doth a man know himself redeemed, he must pass his time in the fear of God, and therefore in vain do such boast that they are redeemed, that live yet in their sins.

That ye were redeemed] Here note,

1. That as Mercy presupposeth Misery, so Redemption Bondage and Slavery; neither is the bondage wherein we stand, such as of Pharaoh, or the Turks, but Ten thousand times worse, even of Sin, and of the Devil; God indeed made us free in Adam, Sin nor Satan had nothing to do with us, but we all sinning in Adam, became subject not only to the Wrath and Curse of God, the first and second death, and the forerunners of both, but to sin also, and so by nature we can do nothing but sin, we drink sin, as a thirsty man doth water; Its as natural to us, as for the fire to burn: So fast is our will bound to the will of the Devil, that for our lives we cannot think a good thought. Now as all bondage is abhort'd of the nature of man, so the baser person one is in bondage too, the more odious it is to them that see it, and the more tedious to themselves that bear it: Now none so base in the world, as sin and the Devil, the woeful enemies of God and our souls.

This should humble us all, being in this woeful case, and so would it do if we could be brought to believe it: But (as the Jews) we think we were never in bondage to any, and finding our bodies at liberty, conceive so of our souls, whereas both be in a spiritual bondage unto evil: Nay, such is our woeful bondage, as we cannot believe we are in it, nor can desire to come out of it, but naturally we love and desire it, & thereupon are enemies to the means of our freedom: most think that if they may have their lusts satisfied and fetch their flings in all manner of evil, some of pleasure, some of their unconscionable dealing, &c. O its a little Heaven! O such Towns and Houses where they may thus have their wills, are the only places! but for the Towns and Services where they may not thus lash out, but are restrained, and must be brought to the Word, Prayer, Reading, Repetition, Catechizing, and the like, O fie upon it, say they, Here's a Bondage, a Slavery, who would be tied thus? If my year be our once, I will lay a stone there, &c. This is a hard saying, who can bear it? Let us break their bands, and cast their cords from us: If this Preaching be suffered, we shall do nothing shortly, we shall not be merry, we shall have our hands bound behind us: Thus counting God's service, which is perfect Freedom, to be Bondage, they hold their woeful Slavery to be the only Liberty, and therefore are not only willing so to continue, but are against the means of their Delivery, which is a great depth of bondage: for let one be a slave to the Turks never so though his body be bound, yet his mind is free, he retains an earnest desire to be set at liberty: well, men must see it, and feel it, else they shall never be delivered, and if they die in this case, they must have their wages according to the work.

2. That there is a way out of this bondage, for our parts we could find none, we could desire none; nay, God of his infinite mercy having found it out, and prepared it, we have no desire of it: This indeed is a great and wonderful mercy; He might have been glorified in our confusion, and hath provided no remedy for the evil Angels, as he hath for us. It followeth hereupon,

1. Seeing there is away of Redemption, that all that know not themselves delivered, must give all diligence, that they may have their part in it: Believe God's Word that thou art now in Bondage, but abide not in it, seeing there's a way-out: will any of the Turks Slaves stay in Prison, if the door be set open, and liberty offered and proclaimed? Christ was sent to proclaim liberty to Captives, and so doth: Do this the rather, for the redeemeth not all, most shall bear their own burden: He prayed not for the world; All mine are thine, saith he to his Father, thine by Election, mine by Redemption.

But is not he the propitiation for the sins of the whole world?

This is to be understood of all Believers, of all Nations through the world, in this last age since Christ.

2. That they which know themselves delivered from so great Thraldom, both of Death and Damnation, and of Sin also, must now serve God, and that under the hope of eternal Life: They must study how to show their thankfulness in all dutiful obedience all the days of their life; If any were ransomed from the Turk, doth he not count himself his that hath ransomed him? so should we: As we have yielded our members as instruments of unrighteousness unto sin, so must we now yield them as instruments of righteousness unto God: We have taken great pains for the world and vanity, forgot our meat and sleep, thought the time short, feared ever we should come too late, have pleaded for Baal: O lets now do so for goodness, we have spent our substance on lewd persons, & to follow our lusts, now let us spend it in the service of God, and on God's Children! O lets not serve the Devil and sin in any point more forwardly then God! we must glorify God in Body and Spirit; we must have neither Heart, Tongue, Wit, Will, Eye, Ear, but for the Lord, and all to be at his command: O that we would often think of our Redemption, both from whence and to what! This would make us gather up our feet in our Masters service more roundly, and call home our ranging Wits, Wills, and parts from following our Lusts, to yield better obedience to God.

From your vain conversation,] Here whence, and from what they were delivered vain, that is, empty, fruitless, unprofitable, as, But wilt thou know, O vain man (O thou empty Cask) that Faith without Works is dead? And an Horse is a vain help: Such was the conversation of the Jews, both their worshipping of God, and the rest of their lives; It was empty, and therein was no substance, as a blown bladder, that made a great show, but had no substance therein, which was also unprofitable unto them, even their conversation, I say, was vain, who were the people of God by name, and his Law, Word, and Worship amongst them. Whence note, that

Till a man be converted to God, and the work of Regeneration wrought in him, his whole life is vain: None of his actions either please God, or profit himself; for till a man's person please God, his works cannot.

Be a man an Hundred years old, and not born again, the time is yet to come that ever he thought, spake, or did that which pleased God, or shall do himself any pleasure.

Therefore it concerns every man to try in what state he stands, and to labor to prove himself a person reconciled to God, and converted.

Received by Tradition from your Fathers. ] He turns not off the fault wholly from the Children to the Parents, but shows that their Parents giving a bad example, they by their sinful nature were as ready to follow it; to follow their Parents, I say, which were corrupt both in their Lives, and the worship of God: Concerning the corruption of their Fathers, its to be understood, not of all, for God had his among them: Abraham was a true worshipper of God, and a sincere man in his conversation, and so taught he his Family, and lost not his labor: So Isaac, Jacob, Moses, Joshua, and the Prophets; In this respect the Apostle said, I worship the God of my Fathers.

But more generally of the whole body of the Jews, which was shamefully corrupted in all things: Hereupon what a stir had the Prophets continually with them for their idolatry, & corrupting of God's worship in the first Table, and their unrighteousness towards men against the second: Afterwards it was worse with them, They corrupted the true and sound interpretation of the Law; They were full of Hypocrisy and Ostentation, and would set up their own Traditions, and make them equal with the Word of God; They taught for Doctrine (even things necessary to Salvation, and parts of God's worship) the commandments of men: Therefore they did often quarrel with our Saviors Disciples, sometimes for eating with unwashen hands, as at other times, for not fasting, for plucking of ears of Corn on the Sabbath-day, &c. Yea, they were so wicked, as they would set up their own Traditions, to the casting down of God's Commandments, and so set themselves above God: the former was fearful, but this horribly blasphemous, as by their Corban they set a Son free from any duty to his Parents: Shall not God be master of his own Worship? hath he not left his Word for a light and a rule, and that most sufficient? must there be anything added hereunto?

If any say, they did these things of a good mind, let him know, that to obey is better then sacrifice, and to hearken, then the fat of Rams; let such call to mind God's justice against Nadab and Abihu: There were the same Incense, the same Censers that should be offered in the same place by the right persons, only they took strange fire, which yet could burn well: shall man make himself wiser then his maker?

This condemneth the Papists, for they are nothing but inventions; almost their whole Religion stands in patches: How have they defiled God's Ordinances with their wicked inventions? Baptism with Salt, Cream, Spittle, Oil, Crossing, &c? How the Supper of the Lord, by taking away the breaking of the Bread, using gay whole round Cakes, the Priests forsooth for holiness, putting the same in the people's mouths? (with their polluted hands they must not touch it) as if their mouths being clean, their hands could be unclean? How by keeping away the Cup altogether? how by taking away that plain apparel which Christ and his Disciples used, and bringing in costly apparel, like that of Aaron, fitter for an Emperor? Not to speak of their Altars, Music, Elevation, Censing, Reservation, Fastings, Vows, Pilgrimages, set numbers and stints of Prayers, and that upon Beads, their Penances, Indulgences, &c. one devised one thing, another another thing, those that came after not being willing to be behind herein them that went before: Thus ceased they not, till they had filled all with trash; and then lest they should be loathed and laughed at, they began to urge them more stiffly, and enjoin them under pain of great sin to be obeyed.

They also prefer their own Traditions before God's Commandments: Usually they count it more heinous to work on an Holy-day, or Saints-day of their own devising, then on the Lord's-day: So to eat a bit of flesh on Friday, then to commit whoredom all the days of the Week: So to speak against any of their toys, when to swear or take God's Name in vain; The one is punished more severely, the other not regarded.

Here may be also noted, That

Parents had need give their Children good example, and take heed of the contrary, which they will readily enough follow: The Parents actions be Copies for their Children, their examples Precepts, their Precepts Oracles, to evil especially, whither their nature is prone: David would wall'k wisely, in a perfect way, in the midst of his house; so must Parents, for in vain do they counsel their Children, if their own example be not answerable.

1. This condemns them that are most cruel examples to their Children, of Swearing, Lying, Stealing, and all Wickedness, and Cursed speaking, so of profaning the Lord's-day, railing on God's Servants, raging in their Houses, &c. They chalk them the way to destruction, and therefore will be guilty of it.

2. Parents must be careful, not only not to be examples of evil unto their Families, but examples of much good; that so their Children may imitate their reverence of God's Majesty, and his worship, their attendance on the Word upon all occasions, their conscionable care of the Sabbath, with their daily use and exercise of Religious duties.

Further, in that they be rebuked for thus learning of their Fathers, learn, that

Its no good rule for us to follow the examples of our Ancestors: The Word of God is the rule, whereby we must live; the other being indeed a Leaden rule: So far are we to follow them, as they follow Christ: Yet are not we to reject a thing simply, because it was done thus long ago, or done by the Fathers in the old time, but rather being good and warrantable we are to follow it, because Antiquity hath reverence joined with truth; yet we must not follow a thing simply, because ancient; evil is almost as ancient in the world, as good, better a new truth (that is, truth newly revealed) then an old error.

This condemns the Papists, most of them have no other reason for their Religion, but, Thus did our Forefathers; So long, and so long it hath been, and shall we be wiser then they; My Father, and my Grandfather (God rest their souls) they did thus, &c. a poor blind rule: They walked in darkness, and so went out of the way, will you do so that have the light? Its no more a rule for Doctrine or Maners to say, Thus did our Forefathers, they were of this mind, and why am not I so to be? then if any should Swear, Rail, Lye, Curse, and say, I do but as I heard and saw my Father do; will this go for payment, trow ye?

Not with corruptible things, as silver and gold,] The things whereby we are not Redeemed, are silver and gold; These he names instead of all other worldly things, as which answer all, and by them Houses, Lands, yea, the most costly things, and most precious Pearls are bought.

By these men may be ransomed and redeemed out of bodily Thraldom, but all the silver and gold in the world is insufficient to redeem even one man out of his Spiritual bondage: See Mat. 16. 26.

The Reasons hereof may be these,

1. God hath no need of any of these things, and they are his already: The earth is the Lord's, and the fullness thereof; The gold of Ophir and Havilah, as are the beasts on a thousand mountains.

2. Our soul is an immortal and incorruptible being, a Creature that had a beginning, but never shall have end: Now gold and silver are things corruptible and vanishing, therefore are not of worth or value to redeem or countervail the soul; for there must be some proportion between the thing bought and the price given, so is there not between the world, and the soul of a man; one soul is more excellent then the whole world.

3. Sin is a transgression against an Infinite God, and so deserveth an infinite punishment, a death, and that eternal and infinite: now a death must be paid, God's justice hath set it down, no such price therefore will be taken, neither are these things infinite, all the world is not.

4. Many times even for a Trespass committed against men, these things will not be taken for a recompense.

5. These often, when God sends some bodily judgment, are unable to do men any pleasure, nor can at all pacify God.

6. These cannot redeem a man's bodily life, and save it from death (for many would give much to procure that) nor can they prolong a man's (ones own brothers) life an hour beyond his appointed time, much less can they redeem his soul.

7. These cannot purchase Wit, Learning, Eloquence for those that want them, much less Sanctification and Grace; as also if a man were born Blind, Lame, Deformed, they cannot purchase Sight, Strength or Beauty.

1. This condemns those gross Absurdities, nay, Blasphemies of the Church of Rome, they by Pardons and Indulgences, sold for Money, take upon them to forgive sins; yea, they give those to houses of Gentlemen, for many years to come, persuading also, that by their Masses (which they must purchase with their Money) they shall be freed from Purgatory, and sent to Heaven: Among them, belike the rich are in a good case, they may sin freely, but the poor are in an hard taking: O cursed Blasphemy! None can forgive sins but God only; yea, whereas all the Silver and Gold of the world cannot satisfy for one sin, yet will they set it at such and such a rate of Money: It may be said to them, as Peter said to Simon Magus, Your Money perish with you, because you think that the gift of God (such a special gift as is the Remission of sins) may be bought with Money.

2. We must learn by any means not to hazard or sell our souls for Silver or Gold, not for the whole world: If a man should sell his soul for the whole world, would the same price redeem it again? no, not if there were ten thousand worlds: Then is it a very hard bargain to sel any commodity at such a rate, as a man would give a thousand times as much for it again, and yet must go without it; what shall I say of the common sort, which so basely esteem of their souls, that they sell them away to destruction for toys of this world: How many sell themselves to hell, some by Robbery, Bribery, Oppression, Simony, Sacrilege, Cousenage, Lying, Swearing, &c. others for a bare living and maintenance? O poor woeful Creatures! They know not what they do: They are like young Heirs, that know not the worth of their Inheritance, and so part with all to some couzening companion for a Horse, Dog, or Hawk, nothing to the true worth of it, and then fret to think that they had such a living whereby they might have lived in good fashion all their life, and now its gone, and they have nothing, but like profane Esau 's have lost their birth-right: O if men knew the worth of their souls, they would then despise the whole world if it were offered for them, but an Omnia Dabo pulls most of the world upon their knees to worship the Devil: Many Shopkeepers say, they would not give their lying for Forty pounds a year; but poor blind Creatures, young Heirs, if they gate Forty thousand pounds a year, they were great losers, for if they would give it, and as much more to it, it would not recover their souls again from Damnation thereby deserved; Oh, the soul lives for ever, and sin casts it into everlasting Woe and Torment: And for enjoying a few short pleasures of sin, shall we throw ourselves into everlasting torment? Moses would not thus do, but left Pharaoh's court and the delights thereof, which he could not hold without sin: O lets be wise at last, and royally set such a price on our souls, as if the Devil would say as he did to Christ, All this will I give thee, we may tell him he bids like an higler, and if he would give us seven worlds, we would not part with our Souls.

3. We wust be more afraid of sin, then of anything else, seeing the price is so great that must satisfy for it, even more then the loss of all that we have: If we should commit sin to save all we have, we lose; But how little account do men make of sin, whereas nothing but Christ's blood can satisfy for it? If we were set to pay Twenty shillings for every sin we commit, how shy would we be? but considering that the very greatest sum can neither take it away, nor pay for it, we ought to be the more careful; but, O Lord, men commit sin as if an half penny would satisfy for it, nay, a straw under their feet: Thus do many rap out oaths, others talk ribaldry, others lie, others rail, curse, backbite, &c. The devil thinks, nay he knows he doth us a greater spite to make us sin, then to pluck away all that we have; see this in his dealing with Job, he desired to spoil him of his goods, Why? because he hoped thereby to bring him to blaspheme God; and its true, he doth us more mischief by bringing us to commit one sin, then by stripping us of all the estate we have: O do not that, which when done, all the world cannot make amends for.

But what are these things? what's their nature and quality? they are corruptible things, vain, uncertain, of no continuance; fire consumeth houses, water wares, death cattle, land is subject to barrenness, to bad titles, wranglings, enemies, all these outward things, sick of a consumption: They may hold out for a time, but at length perish; nay, our selves and our own lives as frail as anything, a bubble, a shadow, a vapor (as we heard larely) yea, the very heavens shall pass away.

1. Therefore be not proud of these things, alas, they be gifts of God's left hand, common to the bad and good, also they have eagles wings, and are uncertain: And yet how do these things lift up men's minds, and make them contemn their brethren? and so lordly, that they are not fit to be spoke too, froward, contentious, &c. there's little cause they should so do, but rather make them the more humble, for the more a man hath, the greater account he is to make: If of any thing, be proud of grace (yet not of that) and disdain not a poor Christian; for though he have no wealth, yet if he have more grace then thou hast, he is the better man, I mean in the sight of God, who therefore is not to be contemned for his poverty.

2. Trust not in them, let them not be thy strong city; hereof Job particularly acquits himself, and so should we.

3. Esteem of riches accordingly, and seek them in their place: To this purpose peruse Matth. 6. 19, 20, 33. John 2. 15, 16, 17, & 6. 27.

4. This condemns the common sort, that seek after nothing else, as if there were no other heaven, nor other end of man's being here: Multitudes seek after them by right and wrong, yea, the most unlawful and vile courses: Others not so openly evil, yet so seek these things, as regarding them more then that one thing that is needful, being so addicted hereto, that in the whole day they cannot spare one quarter of an hour for prayer in their family; so in the whole week no leisure to break off and hear a Sermon, nay, Sabbath and all, only coming to Church (and some scarcely that) but will lose as little time as they can, for they will talk of the world till they come to the Church door, and in many places in the very Church, and as soon as they are out again, to it again: With them every little time for God and the Soul is too much, no time for the world enough; every small measure of knowledge, a shadow of anything in that kind is much, but much of the world seems yet small: Mammon is much beholding to them, God and their Soul but a little; therein they are wise, and have tongue enough in such things, none at all in heavenly matters, and so they bring up their children, and so match them: Thus they set the cart before the horse, and speed in their souls accordingly; yet is one dram of Faith Repentance, Knowledge, worth all the silver and gold in the world. Yea, its not only the fault of the common sort, that they see no better things, but even of God's children, that have the substance, and yet will be catching at the shadow; so did not Abraham, Isaac and Jacob, they dwelt in Tents, and counted themselves Pilgrims, neither regarded Moses the pleasures of Egypt.

But with the precious blood of Christ] Here's the true price of our Redemption: Its true, we are redeemed by the whole course of Christ's obedience, which he performed from his birth to his death; but its ascribed here particularly to his death and suffering, being the principal part of his obedience, whereby he satisfied God's justice for our sins (by his blood, is here meant, all his sufferings from his beginning, and that not only visible from men in his body, but the inward terrors of God upon his Soul, yea and death itself) and no less payment would serve the turn for us, for by our sin we had deserved death of body and Soul, the first and second: Therefore blood must be shed, death must be paid, else God's justice cannot be satisfied; well, be it so, Would not then the death of some Saints have done the turn? All men are inwrapped in one and the same Condemnation, unable to help themselves, much less others: Neither could the very Angels help us, for having sinned against an infinite God, we deserved an infinite punishment, which being finite, we could never overcome; therefore it must be blood of Jesus Christ, his that was both man, that he might suffer, and as man's nature had offended, therein give satisfaction; and God, that he might make his sufferings of infinite worth and value, and that he might overcome the same; therefore it is called Precious, by reason of the hypostatical union of the Divine Nature therewith, and so was the blood of that man that was God, and so after a sort, the blood of God: Hence he is called The Lord of life and glory, and said to have purchased the Church with his blood. No less would have served the turn, so precious is the work of our Redemption, and our estate before so miserably woeful: This was plainly prophesied, Other way of Redemption there was none in the world, neither is there Salvation in any other: He is the Lamb of God slain from the foundation of the world; He is the same yesterday and today, and forever: This was signified by the Sacrifices of the old Law, which were types hereof; and this indeed is an All-sufficient way: He is the surety that hath paid our debt, satisfied the creditor, and freed us, by whom we are discharged from all the wrath of God that we had deserved.

But how could he in so short a time dispatch that which was infinite, and we should have lien under forever?

Because he was God. It was more that he should suffer for a moment, then all men and Angels forever: As a rich man is able to pay that debt in an instant, that a poor man can never be able to wind out of; so did he that quickly, which we could never have done: Therefore let every man trust to this; if this be not a sufficient way, thou mayest say, I am content to perish; thou mayest well enough, and I with thee for company.

1. This confoundeth all other false and devised satisfactions by any other, and showeth the most fearful state of all that know not nor embrace Christ; as 1. The Jews that look for another Christ: 2. The Turks that trust in Mahomet, and do not acknowledge Christ; so the Pagans that are utterly ignorant of him: The Papists also that make him but half a Savior, and add a number of other Merits and Satisfactions, with their blasphemous Idol of the Mass, their Pilgrimages, Penances, &c. yea, not only say they are the sufferings of the Saints, meritorious for themselves, but even to put something into the common treasury to help others: These also among ourselves that hope to be saved by their good meaning, good prayers, and civil life, and either do not at all look to Christ, or but to halves, being as good as not at all; So those that make God an Idol, all of mercy, and no justice, when as they are both essentially in him, and he could not be God without both, and the one is infinite in him as the other; yet by crying God mercy, they think to escape, never considering how his justice should be answered; but he should not be just, nor God, if he should let thy sins go unpunished.

2. This showeth the fearfulness of sin, such was our case that (as if one had committed a fault, and there were no way to scape, unless he could obtain the Kings son to die for him) we could not but perish, unless the Son of God had died for us.

3. This should much grieve and humble us, to think what our sins have done, even that they occasioned all the torment our Savior was put to: It was not Judas nor the Jews, Pilate nor the Soldiers that crucified Christ, but our sins, they being but our servants and executioners; How should this go to our hearts, that our lying, swearing, whoredom, pride, profaneness, &c. was the cause that put our Savior to 〈1 page duplicate〉 〈1 page duplicate〉 all those indignities: Shall he be pierced, yea to the very heart, for our sins, and shall not we be pierced with grief for our own sins? Shall he shed Tears of Blood, and shall we have dry eyes? Shall he say, his soul is heavy to the death, and shall not our hearts be heavy? could we having a friend that loved us so dearly as he would take our room, to endure much for us; could we I say, stand by, and see him tortured for our cause, and look on it with dry eyes?

4. This should make us take heed of sin for the time to come, and avoid it above all things in the world, look upon every sin in blood; no sin but hath a bloody face, when we have committed it, all the world cannot satisfy for it, it must be blood, the blood of the Son of God; one drop of which was of more worth then Ten thousand worlds: if it were but the blood of a man must be shed for every sin wereit not fearful? but its Christ Blood, therefore how careful should we be? But, O Lord, How small account is made of sin! How doth the world make a May-game thereof? How do men think they can appease God's Wrath with a broken sigh, or a Lord have mercy upon us, for we are all Sinners, or by making some counterfeit show in their sickness, or on their death-bed? And do not the Papists think that it may be done away by auricular Confession, Penance, Pilgrimages, Holy-water, Popes Pardons, the saying over of so many Ave-maries, Paternosters, &c. But those that set so light by sin, are such as never knew the weight of it, nor have part in the remedy; and therefore in vain do such say, they hope to be saved by Jesus Christ, and he died, and shed his Blood for their sins, and yet they still live in sin: What is this but to make a light account of Christ's blood? a treading of it underfoot? an accounting of it an unholy thing? a despiting of the Spirit of grace? Yea, if even God's Children did so weigh this unspeakable price as they should, they would be more afraid to offend then they are: This also should awaken those that know no part in their Redemption, that they have the greatest matter in the world to seek; Such should never be quiet, till they find themselves discharged, for without this, there's nothing but eternal destruction, they shall bear their own burden.

5. This setteth out the unspeakable love of God and Jesus Christ, that when we had plunged ourselves into this miserable estate, and could not only not help ourselves out, but not so much as devise a way out, that he did both find out the way, and was content to bestow his Son on us, to suffer the curse and death that we had deserved, that so we might be freed: What man would beat his Son, to spare his Servant? What man would kill his Son, to save his Enemy? What Prince would give his only Son and Heir for a base Subject, nay, to redeem a Traitor? and that not to bondage, but to death? yet all this hath the Lord done; God so loved the world: O wonderful, that the Father did not rather suffer all the world to perish, then that his most blessed Son should suffer the least of those indignities that he endured! And was not the love of Christ infinite, that for us gave himself, and did willingly lay down his life for us, which could do nothing to deserve or requite it, nay, which were his very enemies? so to endure such base and cruel dealing from men, who himself was Lord of the world, and could have commanded the earth to swallow them, so to be spitted on, mocked, scourged, nailed to the cross, &c. but above all, that he would undergo his Fathers displeasures for us Rake-hells that had so provoked him.

6. And what doth this call for at our hands again, but admiring at the infiniteness of the price, we study all our life how to walk thankfully before him, giving our Bodies, Souls, Lives and Labors to him again most zealously, faithfully serving him in all obedience, yea if he should call us to lay down our lives for his Names sake, to do it cheerfully, as he did for us: we are not our own, but the Lord's who hath bought us, and paid dearly for us, and so must have neither Wit nor Will, Body nor Soul, Hand nor Foot, but for him, and which we are to employ in his service. If one should redeem us with a great sum of Money, we would ever be thankful, and count our selves his; if one should give all his Substance, more; if one should give himself to serve and be bond for us, yet more; but to lay down his life for us, a Superior for inferiors, yea for enemies most of all; so far and all this hath Christ done for us, How then should this dissolve and break our hearts to love, and cause us out of love to serve him? O woeful dullness in us and unthankfulness, that can say, We have part in such a Redemption, from such a misery to such a glory, and by such a price, and yet can be ready to think everything too much for him! How dull are we, and slow to do his service, in hearing the Word, Prayer, and other duties? How quickly are we weary of well doing? How think we every little time too much for him, that thought not his pains, his abasement, nay his life and heart-blood too much for us? When we have him asking us in his poor members some small refreshing, how hardly and sparingly (if at all) doth it come from us? nay, we will not part with our lusts and sinful affections at his request: Will we give our lives for him, and not our lusts? how shall we ever martyr our bodies for him, that will not martyr our affections of Pride, Envy, Covetousness, unlawful pleasure in gaming, &c. O shall we grieve him that hath done so wonderful things for us? It was grief enough to him that he suffered already, though we grieve him not again by our unthankfulness: O that we would labor to gratify him by all means possible: To this end do we often meditate of this price, come we oft to the Sacrament, there may we see it, there eat and drink it worthily, there sprinkle it upon our Souls, and apply it to ourselves, that so an edge may be set upon our care and zeal.

7. In vain do they lay claim to the blood of Christ, that yet live in their lust; O impudent faces and liars that they are!

As of a Lamb without blemish and without spot.] Here Christ is further described by his innocence and purity, compared therefore to a Lamb; Where allusion is made to the Lamb in the Old Testament, used in the Sacrifices, and the Paschal Lamb, which as it signified their own guiltiness and danger; so yet that there was help (not by their blood, but) by the Sacrifice and satisfaction of another that was signified hereby, namely, Christ, who is termed, The Lamb of God that taketh away the sin of the world: The Paschal Lamb was to be a Male without blemish, of a year old, a pure and perfect one, signifying the Purity, Perfection and Innocency of Christ Jesus; so he is called a Lamb, to show his willingness and patience in suffering both from God and men.

Our Savior Christ was innocent indeed, no guile found in his mouth; he was most pure and perfect in his birth, for he was conceived by the Holy Ghost, and so freed from the least touch and contagion of Original sin, which was in the Virgin his Mother; as also that matter of his body was filled with all holiness that it was capable of, and likewise immediately from the first moment of the conception, united unto one person with the Godhead, the second person in Trinity: He was so in his life, Who could accuse him of sin? so also in his death, for he that betrayed confessed the same, and his Judge two or three times so pronounced him; one of the thieves also that were condemned with him, gave the like testimony of him: and it was necessary he should be innocent, else he could be no Mediator for us, he himself had needed a Savior.

But how could it stand with God's Justice to punish an innocent?

He being sufficient to pay our Debt, offered himself our Surety to his Father, who therefore could not refuse him, but imputing to him our sins, laid the punishment thereby deserved on him.

1. This sets out his love so much the more, that being innocent, would suffer for us wicked wretches.

2. This teacheth us to imitate him, and in all things to be innocent as he was (for this cause are we thrice termed Sheep and Lambs in our Saviors charge to Peter ) we must walk holy in the duties of the first Table towards God, and righteously in the duties of the second towards our brethren; we must walk so exactly, that we may not justly be blamed: Be we as Job, as Zacharias and Elizabeth, and as Daniel, whose enemies could find no fault in him in respect of his outward conversation, and therefore were fain to take another course to entrap him: Samuel could say, Whose Ox have I taken, &c. and though we cannot say with our Savior Christ, Who can accuse me of sin? being privy to ourselves of so many corruptions and infirmities as the best of us are; yet that we may truly say, Who can accuse me of this or that gross sin? or of any infirmity that I know by myself, and both mourn not for and strive against? O its a shame that Christians should hurt others in their goods, in their names, that they should revile, censure, backbite, &c. consider that there are many eyes upon us, God's, his Angels, the Devils, both good and bad men's.

3. In that Christ being so innocent, was yet willing to suffer and offer his blood, let us imitate him in this also; let us be patient in bearing troubles and persecution; we must suffer for his sake (though causelessly) cheerfully and willingly, being called hereto; for its our honor, and we must reign with him. To suffer with Christ hath these things in it, To suffer as a Member of him; To suffer for his cause, and to suffer willingly as he did; we must also suffer patiently such afflictions as are of God's immediate sending, as in like manner injuries and wrongs from men, against frowardness, hastiness, and revenge: Use we meekness and patience, these we must follow.

If Christ were thus innocent, how comes it to pass that he was called a Samaritan, a friend of Publicans and Sinners, a glutton, a wine-bibber, an enemy to Caesar, and Barabbas preferred before him?

He might be, and was innocent for all this: The holy Ghost saith not, he was never ill spoken of, for the Devil and his instruments will speak ill of the best persons and things, yea, of goodness itself.

Learn we then not to listen to nor believe all we hear; even Elijah will be accused for a troubler of Israel, and the young Prophet called a mad fellow, and that Micaiah never prophesied good, and that Jeremiah raves, and its not meet that he should live, Paul a pestilent fellow, and a mover of sedition, and nowadays, the true servants of God, good Christians, called of some Heretics, of others Puritans, Factious, Proud, Singular, Shismaticks, worse then Papists, &c. And may they not be the good servants of God for all this? You shall have Elimas 's ready to buz in young Gentlemens and ignorant persons ears, that begin to set on to Religion, O these Puritans are the vilest persons in the world, even as the name of Hugenot in France was enough to help one to his death! But let such take heed, believe not all, its malice speaks: So take heed we believe not all we hear of particular Ministers, and Christians, some slandred one way, some another: Is this a new trick, or rather is it not the old course of Satan to raise up such things to hinder men, if he could, from profiting by their Ministers, or set men off from the profession of Religion? Its more to be wondered that he raiseth not up ten to one; therefore never condemn them in your hearts, till you have tried them: Do them that equity, ere you believe it, ere you report it, ask and expect, if they have so carried themselves as they have deserved to be well thought of before: Is it not therefore a grievous thing, that even such as profess the same truth, and that have also good things in them, hearing an ill report of their Neighbor Christian, shall be too ready to believe it, and report it to others; but I hope, saith he, it is not true, and so he tells it to another, and so it increaseth like a Snow-ball, who should rather have stopped it, when he heard it first, and have used means to have come to the truth.

Verse 20.

Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you.

Verse 21.

Who by him do believe in God that raised him up from the dead, and gave him glory, that your faith and hope might be in God.

HE proceeds to speak of Christ, as of one of whom he cannot make an end of speaking, and describes him, 1. By his Antiquity. 2. By the time of his taking flesh, and the reason of it: He was fore-ordained before the foundation of the world; there's his Antiquity: He was manifest in these last times for you; there's both the time, and reason of his Manifestation. Those for whom he was manifested he describes also, 1. By their Faith in God. 2. By the means whereby they did attain thereto, namely Jesus Christ; where's shown, both why they did for the time present, and might still also believe and hope in God; namely, because he raised him from the dead, and gave him glory, both which were for our good.

Who verily was fore-ordained before the foundation of the world,] Here the Apostle prevents an Objection: He had said, they were redeemed from their vain conversation, which they had received from their Fathers by Christ's Blood: why then belike (might they have said) our Fathers lived and died in their sins, and in their vain conversation, or else they had some other way of being Redeemed and Sanctified, and so God had no Church in former times; yet saith the Apostle, God had his Church among the Forefathers, and such as were Redeemed, Justified, and Sanctified, as well as we, and that also by no other way then we; for Christ, though he came not in the Flesh till these last times, yet he hath been the Savior of the world from the beginning in God's counsel, and the effic • cy of his death and merit: So that first he answereth what they might have doubted of their Fathers, and then shows Christ's Antiquity, that they might see he was not a new way devised of late, and that after Four thousand years it came into God's mind thus to redeem mankind: Oh, No, saith he, it was ordained before the world, and hath been in force in all times: And this he speaks the rather, because we are ready to suspect Novelty, neither can we freely fasten our Faith upon any new devised way: He tells then, they may freely rest upon him, as being the ancient way of Salvation.

But was manifest in these last times for you.] He adds these words to stir up their hearts to more thankfulness and duty, who being so unworthy, should yet have the vantage of all the Fathers: Christ was but promised to them, he was performed to themselves: Now its worth much thanks to have a benefit promised of God, who is so sure of his Word, and to us so unworthy, but then it deserves much more thanks when the benefit is performed.

Who was fore-ordained,] 〈 in non-Latin alphabet 〉 ordained before; The word signifieth foreknown, as its elsewhere rendered, to show that God's foreknowledge is not idle, nor separate from his Decree and Will, as some think.

Now that Christ was ordained before the World; he was he that was foretold by the Prophets, signified by their Sacrifices, promised to Abraham, The seed in whom all the nations of the world should be blessed; so to Adam, The seed of the woman shall bruise the head of the Serpent; yea, he is termed, The Lamb slain from the foundation of the world; neither is this all, He was ordained before the world: Whatsoever God brings to pass in time (as nothing, nor the smallest or most casual thing but comes to pass by his Providence) that he decreed beforetime; for nothing comes to pass without God's knowledge (for then were not he infinite in Wisdom) nor without his Will, for then were not he infinite in Power.

How could this be, seeing there was no need of Christ till after the world was made, and man was the last creature that was made, and that in innocence; Was the remedy ordained before the malady?

The remedy was ordained before the misery; was, but not before the misery was foreknown to be: Thus was the Lord's order, He before all time set down this to glorify himself: How? In the Salvation of some of mankind, and condemnation of others: Well, how could he bring this to pass? he decreed to make man male and female, and to make them holy; he decreed also to leave them to themselves, that falling, he might make a way for the glorifying of his mercy and justice, which if man had continued righteous, had been stopped up; then he decreed to give his Son to redeem the vessels of mercy. Now for his decreeing of Adams fall, let it not seem strange; he did not only foresee, but decree it, yet so, as he is altogether free from any fault thereof: God, Man and the Devil had all a hand in that action, yet man and the Devil most guilty, and the Lord most free, as may appear partly by their diverse ends that they aimed at, and partly by their manner of bringing it to pass. Their ends; God aimed to glorify his mercy in saving some, and his justice in condemning others; a good end: The Devils aim was to strip the Lord of any creature on earth to serve him, and to overthrow all mankind: Adam and Eve they listened to the Devil, counting God as it were a liar (that had threatened them when there was nothing so) and envious of their good estate, therefore thought without him to thrust themselves up into his seat, and make themselves equal with him; two vile ends: for the manner also there are great odds; God effects it thus, He makes man an holy and happy creature, gives him a commandment to exercise his obedience, gives him power to obey, useth reasons to have him take heed of breaking it, threatens death thereupon, only leaves him to himself, and to the Devils temptations, yet sufficiently armed to resist him, only follows him not with new grace, which he was not bound to do: Who can find any fault in this? The Devil effects it by alluring and tempting them to do that which God forbade, and that by his vile lies: Adam and Eve they believe the Devil, and break the Commandment of their Creator: Who can herein lay anything to God's charge, or have cause to complain? Hath the Devil? nothing done but what he persuaded to: Hath Adam and Eve? nothing done but what they voluntarily without any compulsion yielded unto: Have their Posterity? Neither; for 1. The godly they are restored to a better condition in Christ, then they lost in Adam. 2. The wicked they are never punished till they have justly deserved it by their own sins; therefore its without cause to complain: So is God just, Man and the Devil to be condemned.

What! shall they be blamed for doing the will of God, for doing that which he had decreed?

They aimed at no such end, but to fulfil their own lusts; therefore are they justly to be blamed.

1. This setteth out the exceeding goodness and mercy of God, thus graciously to plot a remedy so soon, which no man could have done, God like a Father did plot and forecast for us: If we had been left without a remedy, or must have shifted for one, it had gone ill with us. Now as this should make us love the Lord for his goodness and care, so what a comfort is this to poor souls, that seeing their misery, desire above all the world to be delivered out of the same; Shall these miss of it, if they seek it of God with humble heart? If the Lord had this care of his Church ere it was, will he suffer it to want anything now, that is, if it seek it of him? Did the Lord ordain a remedy before the world was? was he so careful? and now will he not bestow this remedy on all that truly desire it? Will a Father be so provident to lay up corn and necessaries into his house, before there be need of them; and when need is, and the children call and cry for bread, will he deny it them?

2. This should marvelously provoke all to labor for their part in Christ: Was he fore-ordained of the Father, and did he come and suffer, and shall we not lay out for him? O monstrous carelessness and unthankfulness! yet how few seek him? how few seek him aright? Few seek him as a Savior, fewer as their Lord and King, most so coldly as that they shall not obtain such a benefit as this.

3. This showeth, that as God ordained some to Salvation before the world, which was the cause of ordaining Christ, so this was most free; for what could we do to move him before we were, before the world was? No, as God sent his Son into the world of his mere mercy, so he ordained him of the same.

4. If Christ were thus ordained, then he is no new Savior, but the Lamb slain from the beginning of the world, by whom all the Fathers have been saved; Abraham saw his day, and believed, therefore none needs doubt or fear to trust in him: He that believeth in him shall never be confounded, nor make haste. O that the Jews and Turks would believe this! but they will one day be confounded with shame, and make haste to seek another Savior, when their former shall fail them.

5. Lay for Christ, ere thou lay a foundation for the world, let him be first sought after: Till we have Christ, neither our persons nor works please God, nor have we right to the things of the world, nor any promise of blessing.

Before the foundation of the world,] As the foundation of the world was laid, so it may and shall be unlaid, and pulled down, and that by him that laid it: The time will come, when the Elements shall melt, &c. when the earth, with all the works therein shall be consumed with fire. As all things here be frail, and of no continuance or certainty, but subject to many alterations; so the world itself, that hath worn out many generations of people, itself shall have an end, already waxeth old.

Trust not to it, it will deceive all that do; Its like a great round Bowl, whereon if a man should offer to stand, it would roll away, and lay him under feet, if not break his back: Too too many break themselves with the world, only Heaven lies foursquare.

But was manifest] He is manifested three ways; 1. By the Word and Sacraments: 2. By his coming in the flesh: 3. By his last coming to Judgment. Here the second is chiefly meant; for he was revealed in all Ages to our Forefathers in the Word and Sacraments, but yet not so evidently and clearly as in our times, in these last times, wherein he was made manifest in the flesh.

Note here,

1. The constancy and unchangeableness of the Lord, who as he Ordained Christ before the world, so he sent him in due time into the world: The Lord is not as man, that he should lie or repent, his purposes are invariable, and his promises most certain and sure; he wants no power to effect his Decrees and Purposes, No length of time could make him alter or fail, neither the wretchedness of the Age that he came in, which was woefully corrupt, when even they that bare the Name of the Church were defiled in Judgment and Conversation, God notwithstanding would accomplish his purpose: So it is with everyone whom he elected before the world, he will not lose one, but in time afford them effectual means for Faith and Repentance; no length of time, no man's badness shall hinder this work. The Lord had decreed to call and make his Covenant with Abraham, and yet what was he but a blind Idolater till God called him? What also Paul, who notwithstanding was ordained from his Mothers womb, nay, before the world, to be a special instrument in the Church?

1. This may comfort godly Parents over their children that be yet uncalled, they may have hope they be in the compass of God's election, and so that God will one day have mercy on them: Oh, but they be thus and thus bad! Its grievous indeed, but that shall not hinder, if they belong to God's election: Shall the wretchedness of man make the faith of God of none effect? nay, let God be true, and every man a liar; wheresoever God hath any elect ones, he will find them out and remember them.

2. It teacheth us also to be constant in all our good purposes; Hell is full of purposes, Heaven of performances: How many good purposes in sickness, after the Word, before the Sacrament, &c. have we, which prove as blossoms without fruit?

2. The constancy of God's promises they be Yea and Amen; no length of time can make him break a promise (as this of sending Christ into the world) as neither the unworthiness of men: The Israelites as wretched as might be, yet they could not make him break promise with Abraham to give them Canaan; one would think he should cut them off in the mid-way, but he had respect to his Name: This was the cause that God's Servants were always glad of a promise, as Nehemiah. So are his threatenings, as that with Adam and Eve, though then there were no more upon the earth: So even with our Lord Jesus himself, that innocent Lamb of God, yet standing as our Surety, God spared him not, but according to the threatening of death, gave him to die; notwithstanding of his prayers and strong cries, he abated nothing, but laid it on him to the uttermost.

1. Here's a comfort to God's people, find out, apply, and hold fast the promises in all our necessities: Stand upon them, on any one one of them, as upon an immovable foundation; God cannot fail, whoever trusted in him and was confounded? Happy is the man that trusteth in him.

2. Let the wicked know how small account soever they make now of the Lord's threatenings, they shall find them too true for them: And if the Lord Jesus, the innocent Son of God, the Surety, found it, shall those horrible monsters, that shake off all care of God and goodness, think to scape free, and find his Word loose? No, though they bare themselves upon late repentance.

In these last times] Christ was not exhibited till after Four thousand years of the world: and why not before, or all this while? because God decreed it to be no sooner: why decreed he it to be no sooner? because he would not: If any go yet further, and ask why he would not? this is Presumption, and curious Pride: we must not ask a reason further then the will of God, where none is revealed, God determined (as we shall see after) to bestow a greater privilege on the last age of the world, then on the former, and who should question him for the same? This then was the time which God in his counsel had appointed, which is called by the Apostle, the fullness of time: when all time was run out that was to be before, then he came; so that he could not possibly have comed any sooner, nor tarried any longer: If we respect the Power of God simply, he could have sent him sooner, but if God's Decree, he could come no sooner; even as Christ's bones could not be broken in respect of God's Decree, though the nature of them was as other men's, subject to be broken: Nor could Christ have lived longer in the world in respect of God's Decree, though he might by the course of nature and strength of body continued many years.

Note we then from hence, that

What God hath decreed, as he will effect, so will he do in the due and appointed time; whomsoever he hath chosen he will call, every one in their time, yet after Peter writes to the Christians scattered in those places; what is this, but that the time of their calling was not yet come, which afterward was fulfilled? At the first sending out of the Apostles, they were forbid to go into the way of the Gentiles, but afterwards (and that upon the forementioned ground) bid to Preach to all Nations: So the Jews shall be called, but when? when the fullness of the Gentiles shall be come in: Some were called into the Vineyard to work at one hour, some at another.

1. This may teach us, being truly called, and our time come, highly to praise God.

2. And for those that yet be behind, be not out of hope, wait still, use the means, &c. and when God sends the means, hope the time is coming: who knoweth whether God hath not some Elect among the Indians that he will send means unto, which they have hitherto wanted, and so call them to the knowledge of Christ Jesus? The like may be said of particular persons: But let none hence cast off care, and say my time is not yet come wherein I shall be called, and so neglect the Word, and live badly, but let such use the means with all speed, today, while its called today: The longer any goeth on uncalled, its the more dangerous sign of no Election of God.

3. Here see the reason why many a good Prayer and good Enterprize taketh not effect by and by, but the wicked prevail, even because the time is not yet come.

Further, observe three differences of times, Before the Law, Under the Law, and After the Law, or after the manifestation of Christ: Why is this last called The last times? A. They be so in comparison of former times; and these from Christ onward, are the next before the end of the world, when there shall be no more time.

God will never speak to his Church after any other manner; he will make no new Covenant, no new Gospel, Religion, manner of Worship, Sacraments, Faith, but hath revealed all his will to us in his Son Christ Jesus, he will never alter his course; we have all that ever we may look for here on earth, nothing can be more clear.

This condemneth the Turks, which look for their Mahomet, and the Jews which look for I know not what Messiah and Lordly Savior: The Papists also, being belike ashamed of what God hath revealed in his Gospel, patch together an infinite number of men's inventions, so that their Religion is as a beggars cloak, full of pieces, of divers colors set on at divers times.

These being termed the last times, because they be the immediate times before the Worlds end; it followeth, that having been so ever since the Apostles, we live in the latter end of the last times.

1. Here's comfort to God's people, that the last day is so near, which therefore they may wait for with patience.

2. Terror to the wicked, that think it will not come, because deferred, and so many hundred years it hath been called the last time; but God is not slack, but patient for his Elects sake that yet are behind: If it had come one hundred years ago, we had been prevented, But a thousand years are but as one day with the Lord, and it will surely come, and that too soon to the wicked, who shall feel the terror thereof.

For you] The Reason of Christ's coming thus towards the end of the world, because God had appointed to do a greater favor to the last age, not but that those which went before, both knew and saw Christ, as Abraham, though afar off; So that here the Fathers are not excluded, but he was manifest for us, that we might have a fuller sight of him then the fathers; their light was but dim in comparison of ours.

How much then are we bound to God? and ought we not to have more knowledge and faith, and show more tokens of thankfulness then they? But alas, though we have the Gospel and Sacraments so clearly, never did iniquity more abound: Thus do we reward the Lord for his kindness.

Who by him do believe in God] He saith, They believed, how came he to know that? he hoped so, and in charity so judged of them, as who willingly gave themselves to the profession of Christian Religion, and for the same did undergo persecution: Therefore I say, he hoped the more confidently of them, even as we may do of such Assemblies as these on the week days; a man may hope better of them, then of those which come by commandment (as others of Custom, not Conscience) especially considering the discouragements they meet withal, and their constancy notwithstanding; A man cannot but think they should come for Conscience, and expect better things at their hands then others; which I desire you would be careful, to declare well at home in your places and several dealings, not only to God's glory, your own comfort, and winning on of others, but stopping up the mouths of the worst, that are ready to pry into, and speak all evil of the forwarder sort of professors.

By him] We cannot believe in God, but by the Son: For 1. The Father dwelleth in the light that none can attain unto; How then shall we come to him of ourselves, we being so poor and weak, and he of so infinite Majesty? As in the Summer we cannot directly look upon the Sun shining in his full strength, but may view it in a pail of Water; so must we see the Father in the Son, who is the image of the Father, and the engraven form of his person. 2. God is infinitely just, and we extremely wicked, he a consuming fire, and we stubble; How then can we come to him, believe in him, or take comfort, but only in and by the Lord Jesus our Mediator? who by his death hath made satisfaction to his Father, and covered us with his righteousness: He is the Way, the Truth and the Life, none cometh to the Father but by him; By him we have boldness and access with confidence: Its life eternal to know the only true God, but how shall that be done? only by Jesus Christ: He therefore that would believe in God, and have comfort thereupon, must first know and believe in Christ Jesus, even know him to be for natures and offices as he is, God and man, and believe in him as the only Savior who reconcileth us to the Father.

1. Therefore Jews and Turks believe not in God, because they believe not in Christ, and know him not.

2. All are Heretics that deny any of Christ's natures or offices, for we must believe him to be such as the Word declares him to be.

3. The Papists, which in effect deny his Human Nature, by standing for Transubstantiation; and his offices Priestly, by their Masses, Satisfactions, Joynt-intercessions; his Prophetical, by their own Traditions; his Kingly, by making the Pope head of the Church, making Laws to bind the Conscience, to forgive sins, save, damn, &c. Therefore they cannot truly believe in God, and therefore it stands them in hand to know Christ aright, and then to believe in him.

4. This condemneth a number of ignorant creatures among us, which will come to God, but how? by their good meanings, good prayers, good serving of God, civil life, and the like; as others which seem better taught, by their repenting, and crying God mercy: Oh, this goes for current, and in the mean time take no thought how his justice should be satisfied: These may cry their hearts out to God, and find no mercy; they must bring Christ their Surety in their hand, and plead mercy for his sake, and his satisfaction: Such as were stung by the Fiery-Serpents, could not be otherwise healed, but by looking up upon the Brazen-Serpent, neither we otherwise accepted of God, then through Christ: Humble thou therefore thyself, confess thy sins, judge thyself, know Christ, and plead his satisfaction.

That raised him up from the dead, and gave him glory] The Father is here said to have raised up Christ, and yet the Son saith of himself, That he laid down his life, and took it to him again. A. Whatsoever the Father did herein, the same did the Son, and the Holy Ghost: The work is common to all.

Here I might speak, 1. Of our Saviors Resurrection, and show how carefully all the Evangelists have recorded it, with the witnesses thereof, and how all the Apostles in their Sermons stood upon it, and how the Devil and the Jews endeavored to hinder it, and what great benefits ensue unto us hereby. 2. Of his Ascension, after forty days being on earth, and how he changed his place, and vanished not, and how though absent in his Humanity, he is ever present by his Spirit, and how he is most highly advanced, and how his Godhead was not thus advanced (it was impossible) nor his manhood by itself had such a name, and such glory due to it, but that the person of Christ, God and man was advanced, and how now he makes intercession, and hath prepared a place for us; but of these I have spoken at large on the Creed.

That your faith and hope might be in God] Everyone that believeth in Christ that these things belong to him, may boldly believe and hope in God, for all good for this life, and that which is to come, look for a full discharge of all sins, for power to rise to a new life, for a glorious resurrection; look also on God with boldness, by the intercession of Christ, and be assured of, expect and wait for an entrance into the same glory our Head is entered into.

Verse 22.

Seeing ye have purified your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren; see that ye love one another with a pure heart fervently.

A Good life is an inseparable companion of Faith and Hope; God having bestowed upon them the former, the Apostle would not have them to be wanting in the latter. Generally he exhorts to Sanctification, verse. 14. then particularly, first to renounce their lusts, ibid. then to embrace the contrary, Holiness, verse. 15, 16. This he divides into two parts: 1. The fear of God; which contains all parts of Piety towards God, verse. 17, 18, 19, 20, 21. 2. Love to our brethren; which comprehendeth all the Duties we owe to them. These two are knit in a comely order, not to be sundered.

In this verse we have an Exhortation to true and Christian love; wherein we have, 1. The ground of it, The grace of God, which they had received, namely, for that they were Justified and Sanctified; which is set out by the part purified, Their Souls: the outward means whereby, the word called Truth, which they did obey; and the inward worker, the Spirit. 2. The end of it, which was as to all good duties, so to true love amongst the rest; as if he had said, Seeing you are pardoned and purged to this end, that you should love purely, see that you do so. This ground is a Reason of the Exhortation; where it seemeth the Holy Ghost keeps a good order both in his Exhortations and Reasons. Before he exhorted to the fear and love of God, now to the love of the Brethren: Before he had used Reasons both from the Godhead in general, verse. 15, 16. and from the first two persons of the Trinity; the Father, verse. 17. and the Son, verse. 18, 19. Now he useth one taken from the third person, the holy Spirit of God, who had wrought grace in them, and purified them to this end.

From the order which the holy Ghost useth, Note we two things:

1. Where there's no love nor fear of God, there can be no true Brotherly love, that being indeed the root from whence this springeth.

1. Therefore there can be no true love amongst the wicked: Drunkards meet together, and Pot-companionship is common, but this is no love, its conspiracy; Love rejoiceth in good, not evil. No more is a company of Thieves and Traitors that conspire together, or many or fewer that combine against a good part, they may stick close, and hold together in evil, but this is no love; nor in those Towns where there's scarce any, or but mean teaching, where people meet twice or thrice a week to Bowls, and women to Stool-ball, or other games, thus to spend out their time, and to no good, is far from love; and yet if one speak against such things, Oh, say they, You are an enemy to love and friendship; and, It was as a peaceable Town till such a one came, as any other whatsoever, now there's no good-fellowship &c. But our Savior Christ saith, He came to bring no such peace in evil, but rather debate: The Devil is content with this peace, because they strengthen one another in evil; for if any good come to cross this merry profane world, then will it be opposed: What hold is thereof their love? they go arm in arm to the Tavern, yet straight ready to stab one another, or betray each other, as Joab did Abner, and it was between the men of Shechem and Abimelech; if they be once out at deadly defiance, its seldom forgiven, never forgotten.

2. Nor can the wicked love the children of God truly; they may be convinced in their conscience (as Saul ) that they be the Servants of God, innocent men, and God may incline their hearts to favor them, as Cyrus to set the people at liberty to return and build ( For if a man's ways please God, his very enemies shall be at peace with them ) and Ahasuerus and Artaxerxes favored Ezra and Nehemiah; yea, as God kept Daniel among the Lions, so he can and doth keep his children among the wicked; and as he made the Ravens bring Elijah meat, so he can make even the wicked instruments for his children's good, but love them they cannot: They may do a man outwardly some good (and not amiss to take it) but to do it aright they cannot, as neither to pray, or do any other duty; and what hold of their favor? If they cry Hosanna now, within a while they will cry Crucify him; as those of Lystra would have sacrified to Paul and Barnabas as gods, but by and by upon a lying report of some, stoned them; and as Herod reverenced John the Baptist, yet at the persuasion of Herodias her Daughter, cut off his head: Judas betrayed Christ, and David complained that it was his familiar friend that did him the greatest hurt. If some great body shall say to them, I perceive or hear you are a great favorer of Puritans, they are gone, and hide their heads: if the multitude go the other way, or it be anything dangerous, when there's most need of them, they are gone.

2. Upon this coupling of these two together, Note further, that Wheresoever there's the true fear and love of God, there will be also love towards our Brethren.

1. Therefore they that declare no love, but that they are void of all bowels of compassion, being all for themselves, are also void of the love of God.

2. They also that malign, mock and persecute the better sort, no worse brand of such that they have in them not the least dram of the love of God: He that loveth him that begetteth, loveth also him that is begotten; and they that love God, make much of them that fear the Lord, having all their delight in such: The contrary is a black mark, and as bad as may be, as bad a brand as any can bear; as hereby we may know that we are translated from death unto life, so by the contrary, that we are yet under darkness.

3. They that are contentious, giving or embracing every trifling occasion conducing hereto, and can fret, and fall out, and live in enmity, and that day after day, week after week, month after month; let these suspect themselves, either the love of God hath no place in them, or else its in a very small measure, and their corruption overgrows the same.

Having purified your souls] These words are the Ground and Reason of the Exhortation; namely, That forasmuch as they were Justified and Sanctified by the Spirit of God to the exercise of all good duties, and so of love, that they would do that for which they had this cost bestowed upon them.

This presupposing a former impurity, notes the uncleanness that is in Soul and Body: They were created pure, but are now defiled in the sight of God, and that with sin, which God who is of pure eyes cannot abide; we are guilty of Adams sin, born in Original sin, therewith tainted throughout, so with infinite actual sins: Not only are our eyes full of adultery, our feet swift to shed blood, our mouths full of cursing, &c. but our very souls defiled, and every faculty thereof, the thoughts of our heart being only evil continually, thereout proceeding Murthers, Adulteries, &c. whereby we are defiled: This is implied in that of the Prophet, Cease to do evil, learn to do well: and that of Saint James, Cleanse your hands ye sinners, and purify your hearts ye double minded: We are not without filthy nakedness, we are so corrupt, that our nature taints all our actions be they never so good in themselves, yea, the best and most holy of God's Ordinances, the Word, Sacraments and Prayer, making them abominable in the sight of God: So impure that we cannot cleanse ourselves, nay, nor desire it, conceiving that even our uncleanness is purity, and becomes us well: So as all the water in the Seas, all the help of Men and Angels cannot help us; it must be the mighty work of God alone, as the very water in Baptism teacheth us.

This should humble us, and make us desire speedily to be cleansed, which is by the Blood of Christ Jesus from sin past, and from the taint of nature by the Spirit of Sanctification: But how few are thus affected? how few take knowledge of their uncleanness, and that sin doth so defile them? 1. There are even open profane ones, which yet seek no washing, but refuse it, yea, think themselves clean enough, yea, hate them that wallow not in the mire as themselves, thinking strange to see any cleanse themselves by the Word and Prayer, yea, think them strange that will not go on in their filthiness, by companying and joining with them. 2. Civil persons can see no such thing, therefore few of them are cleansed, because few find themselves leprous, and desire to be cleansed; let such take knowledge of their uncleanness, yea, let the civilest know, that if they be not born again of water and the holy Ghost, they cannot see the Kingdom of God: Seek therefore to be purged in time, that you may please God, and see him, for without holiness none shall see him: He only that hath innocent hands, and a pure heart, shall enter into his Tabernacle; else person, service, and all, is loathsome to God, and what should such a man do living? And the servants of God that are in some measure purged, must desire to be more purged of these evils that cleave to them, and prevail so much over them, and defile even their best duties.

Your souls] Hereby he means the whole man, both Body and Soul, for God sanctifieth throughout, and there the body is Sanctified, where there's Sanctification of the Soul, as from which comes the Sanctification of the Body.

In obeying the truth] The Word of God is the outward instrument of our cleansing: Thus were Zacchaeus, Mary Magdalene and the Goaler; thus also are we sanctified. The Law pulling down, the Gospel by degrees lifts up, working an high prizing of the remedy, vehement longing after it, at last some persuasion which Faith unites to Christ, whereby guiltiness and sin is pardoned in Christ's death, and corruption being taken away, the grace of Sanctification is given, which Faith sucketh from Christ the fountain of life; so that as he that is out of Christ can do no good, so united to him, we receive sanctifying grace; therefore Faith is said to purify the heart, namely, by uniting us to Christ, and the Word is the instrument to work Faith: Besides, the Word purgeth thus, not only setting before us as in a glass all our faults, and what we should do, but it worketh in us care and conscience to be obedient.

1. Therefore thank God for the Word, the instrument of purging: Where it is not, all lie in the mire; O how we should desire the free passage of it!

2. If we see our children and servants defiled, we must bring them to the Word, and pray and wait thereon.

3. For ourselves, we are to try, whether it hath been effectual to wash us, both heart and hand, if yea, then there's comfort, it hath obtained the right end; if not, but that we remain in our filthiness, or in any part of it willingly, its a fearful sign: Many have been cleansed by it, what hath it purged us of? Hath it washed our mouths from swearing, lying? our hands from wrong? our eyes from wantonness? our hearts from the love of all sin, our master sin, especially as Zacchaeus?

They obeying the Word, their Souls and bodies were purged thereby, else they could not: This is better then Sacrifice, and disobedience is that which the Lord cannot away withal, but will grievously punish. All the stir is about obeying the truth, for men can be content to hear, but to obey is death; O how would the Word purify men, if they would obey it! its just with God to take away the Truth from us, because we obey it not.

Truth] The Word is called Truth, not true only, but Truth, the Truth, nothing but Truth, and in matters of God and our Salvation, all the Truth, the rule of Truth.

1. Then Traditions contrary to this, are lies, and whatsoever else.

2. Its Blasphemy to speak against this Truth, or any part of it.

3. Let God's poor people get the Word on their sides, humble persons get a promise, and stay upon it against all contrary temptations: They are lies, the Word is the truth; yet they suffer themselves to be more carried away with a temptation of Satan, or that riseth of their own unbelief, then they are comforted by three or four plain promises of God's Word.

4. Let the wicked that make such slight account of God's threatenings, know, that they shall prove all too true for them; they shall not be held guiltless: and they go in danger of all God's wrath and curses every hour, and hang over the pit of Hell, &c. These things move not, but the Word ought to make their hearts ache and tremble, as who shall one day find whose word shall stand, theirs or the Lord's.

Through the Spirit, ] The inward worker is the Spirit, without which all will be in vain. Its the Spirit that worketh all from first to last, opens the understanding, works Faith, and then conveys power from Christ, to die to sin, and live to righteousness; without him we shall have but bind eyes, ears stopped, no hearing ears: he opened the heart of Lydia.

We must not then trust to ourselves, or our wit, learning and parts, but acknowledge the very best thing in us, the wisdom of the flesh, to be enmity against God: Nor must we trust to any Preacher in the world, for its God only that giveth the increase; but ever come in humility, calling upon God, both on our own and the Preachers behalf, that God would give us his Spirit to make all effectual, that through him we may understand, believe and obey.

Unto unfeigned love of the brethren;] Hence note,

1. That till a man be cleansed by the Spirit of Sanctification, he is not fit to do any good, no not for love; for the heart must first be emptied of the love of all evil, ere the love of any good can take place: The garden must be rid of weeds and stones, ere we sow and plant.

For those therefore that declare by their looseness, that there remaineth the love of some lust in them, its as sure as God is in heaven, for all the countenance they make of Religion, and show of profession, and good things, there is not any dram of true grace in them, and all the seeming good things they do, are in hypocrisy, and to no purpose; for the love of evil, and of good, cannot be at one time in one heart. O look to it, will you lose all your comfort here, and all your labor, yea Heaven itself, for someone sin?

2. The end of our Sanctification is to be fruitful in good works, and to set upon good duties.

Such therefore as profess themselves to be Sanctified, must be more fruitful.

Touching the grace here exhorted unto, speak we both in general and particular: In general; where consider,

1. What Love is. Its a Sanctified affection of the heart, wherewith whoso is endued, endeavoreth to do all the good he can to all, but especially to them that be nearest unto him. Its an affection seated (as is said) in the heart, as the others of Hope, Fear, Joy, Grief, &c. are. They were all good and well ordered in Adam, but ever since his fall woefully corrupted, and utterly disordered and perverted; as this of love is turned either into an hatred of that we should love, or into self-love.

Its a Sanctified Affection: For ere a man can love, he must be Regenerate and Sanctified throughout, which comes by being united to Christ by Faith, whereby our affections are in some measure purged and restored to their former integrity, as to hate evil, and love good, God, and our Brethren for God's cause: Love is a fruit of the Spirit, and must come from a pure Heart, good Conscience, and Faith unfeigned, and therefore cannot be in an unregenerate person; there may be indeed a show and shadow of it, but thats no true love: They do not love one another, neither possibly can love the people of God. There's no trust in them, they do but watch their opportunity when to do them mischief: O the wretched condition of such! how needful wert for them to be wearied thereof? And for the people of God, they must not trust them, or too much open themselves to them: He only that fears God is to be trusted, he dares not deceive.

Wherewith whoso is endued, endeavoreth: Though love be in the heart, yet it must and will show itself forth in the Life, Words, and Deeds, to Soul and Body, else its like the love of bad men to God, who yet keep not his commandments; or like the worldlings Faith which is without Works.

To do good: For its the nature of love, it can do no hurt, but what good it can it will do, to Soul and Body; and wheresoever any true good is done to Soul or Body, Goods or Name, there was love, love did it.

To all: For though brotherly kindness be to the people of God, yet love reacheth to all, whether near or far off, to Strangers, Enemies, such as are not yet called, under the Turk, Pope, Pagans, &c. for whom we are to pray, and to do them all the good we can, with the pitiful Samaritan.

But especially to them that be nearest: So God gives leave, nay, commands that our love begin at ourselves and ours, and so go on forward to them that be nearest by nature: Therefore they that prefer Strangers before Kinsmen, and Kinsmen before Children, are blameworthy, and to bestow upon any, to the undoing of ones Family, is not love but folly: as in them which will spend in lewd company, their Wives and Children at home being in want. So must it be to them that • e nearest by grace: This is often commanded, and highly also commended in the Scriptures: This is the bond of perfection, It binds up all the duties that we owe to our Neighbor, which are many, holds them together as the bond of a Fagot, and makes every duty easy, as where this is not every duty is irksome, nothing comes well off hand; It ties Societies together and Families: O how it keeps out evil, how it sets up good! By it small things have become great, and for want of it great things have come to nothing: Its the fulfilling of the Law, Its a most beneficial virtue; other virtues benefit ourselves, but this doth good to others: Faith draws all from Christ to us, Love lays out itself for others good, as the Sun that hath no light for itself; other virtues be like the Bung of a Barrel, Love like the Tap that sets it abroach to the benefit of them that need. If a man be as full of gifts as a Tun of Liquor, if he have no Tap, others may starve; so for Temporal things: without this all gifts are nothing, but as sounding Brass. We are not born for ourselves, but the perfection of all we have is to employ: This is the lasting virtue, which (when others, as Faith and Hope, shall end) shall spring afresh, abound, and abide forever; that virtue that makes us like to God, for he is Love, and doth good to all, even his enemies, though he have a special affection to his Children: O that I could paint out the face of this lovely virtue, that everyone of us might grow in love therewith!

2. The properties thereof, whereby we may try whether it be in us, and in what measure. They are laid down by the Apostle unto the Corinthians, Charity suffereth long, and is kind; Charity envieth not; Charity vaunteth not itself, is not puffed up, doth not behave itself [ 1] unseemly, &c. Take we notice of a few of them; 1. Love will interpret things doubtful to the best; (that is, speeches or actions of men towards ourselves or others) and if they may be taken well, will not take them ill: Our nature is to take everything in the worst part, Love doth otherwise; the Mother saith a pin pricks the Child, or it breeds teeth, when it may be its of frowardness that it cries. Thus Josephs Brethren sold him spitefully into Egypt, afterward when by reason thereof they were afraid, what construction made he thereof? God (saith he) did send me before you to preserve life. If a thing be plainly evil, yet it will make it no worse then it is, nor say it was done deliberately, when it may be it was done rashly; or maliciously, when it may be it was done weakly and in temptation; for one may do injury to a bad action, in making it worse, and its better to judge a little better of a thing, then worse then it is: Always provided this be understood, not of palpable, notorious, foul evils, nor of continued courses in sinning; for what good or charitable construction can a man make of these? Therefore such say foolishly, when being informed hereof, they Reply, Oh, ye must not judge; what can be judged of this case, but only that there may be Repentance? Its a fault in Ministers and others that will extenuate foul sins in bad persons and wicked livers, [ 2] in the mean time aggravating a Professors oversight. 2. It will depart from its own, rather then break love, as give way in conference, and yield, though we know we have the truth, so it be in small matters; after offenses yield, and sometimes seek Reconciliation, though it were meet the other should seek to us; for why? it more prizeth and esteemeth love, then small matters: It will lay down the bucklers, go on the lower ground, yield the way or the wall, when there's no [ 3] reason for it. 3. It doth no hurt; its against the nature thereof so to do, whether in life, chastity, goods, and good name: See it in God, a perfect pattern of love, He doth all good (no hurt) to his Children: It provokes not, but strives by all means to please all as far as may be with a good conscience; it seeks not its own things, but others as well. 4. Its not easily provoked, but forbears, forgives, puts up, &c. It will [ 4] cover natural infirmities, such things as be weaknesses in our brethren, natural defects, not done of set purpose, or breaking out into extremities: As some be a little too quick, some a little too slow; some seeing a fault are too ready to speak, some a little too slow to speak or reprove; some a little too fine, earnest, negligent, merry, solemn, others a little too homely and plain, remiss, sad, sullen, &c. If they were not so much on either hand it were better: These love will cover, or nothing; love will not stand upon them, rebuke or reproach them, it will not deal hardly with them for these things, but wisely bear them: Thus will a loving husband bear with his wife, that fears God, though haply somewhat quick, and cursed, haply not so cleanly, or provident altogether as were to be desired: So a wife with her husband, though haply not so affable, or whose nature will not suffer him to use such complements to his wife as some can with facility: So if a servant be very trusty and careful to please, only somewhat slow, the Master must not hereupon rebuke him too oft, too openly, too sharply, sometime lovingly in private he may: So a Neighbor confers with a Neighbor, and the one is a little too quick; love will not see it, but consider its a natural infirmity, its not much out of the way, though somewhat it is; love will not exasperate him, or answer him tartly, but go on friendly, in a manner not so much as taking notice thereof: Love will also cover and put up wrongs done unto it, not seeing small ones, but forgiving, and putting them up, saying, Thus ought I to do, he is a man, I am also subject to offend my Neighbor, and would be forgiven, and stand also in need that others should pardon me: And as a Christian I must do, For I sin daily against God, and so crave to be forgiven of him, as I forgive others: If they be greater matters, yet love will easily accept of any indifferent conditions of agreement, and that unto Seventy seven times: If they be so great, that without great prejudice to our estate and reputation they cannot be passed by, then its lawful to have recourse unto the Magistrate, and use the benefit of the Law; but so as there be no malice, and the revenge be not in any case sought after. Herein two Caveats must be observed, It must not be for trifles (which ought rather to be forgiven) and it must be the last remedy, when all other ways of more peaceable and quiet agreement have been tried, as the cutting off of an arm or leg, when no ways else will help: Hereto belongeth also, that love covers folks faults from the World, except it hath cause and calling to speak thereof, commonly it speaks of their virtues: The contrary is most woefully common, little of men's virtues, except a word or two to make way to speak of their faults, and these we delight to be much in; As the Crow that likes the Carrion, and the Hog that delights in mire, rather then to lie on the green grass, or the Fly, that is more on a galled or sore place of a Horse, then on his whole body, or one that passing by sweet flowers in a garden, gathers [ 5] Hemlock only. 5. Its bountiful, beneficial and helpful, not having that to itself which it hath, but ready to distribute and communicate to the good of others, whether they be gifts Spiritual or Temporal. Spiritual; for love begins at the Soul, and doth good to that first, whether of our Children, Servants or Neighbors: Love taketh to heart their Spiritual wants, giving counsel to the ignorant & doubtful, comfort to the afflicted, admonition to them that be out of the way, exhortation to them that be in the way, and especially if they begin to slack, adding prayer for all. Temporal; It will give to the poorest that are to be helped by alms, as it is able; it will give in greater measure on solemn times, yea of the main stock in persecution or hard times; it will give cheerfully, and such God loves; it will also give quickly, that is to give twice; it will also lend to them that be a degree above the poorest, which having a Trade, Skill and will to follow their Trade, only want a stock to employ themselves and theirs: These a man is as much bound in conscience to lend unto, according to their ability, and honestly to pay again, as to give a piece of bread, or a penny to a poor miserable creature; by this help many have lived in good sort, and brought up their Families. To the wealthy that have no need of us, yet we must be neighborly and friendly, communicating in kindnesses with them, inviting them also sometimes to us, and going to them being invited; so we must visit them in their sickness and heaviness, and comfort them in the best manner we can.

Now love being such a thing, and these being the properties thereof, if we try the world by the same, we must needs conclude, that there's little love in the world. 1. Who takes not things in the worst part, hardly construing men's words and actions? the doubtful ones (haply not bad) they judge to be evil; those that be evil indeed, they make far worse then they are: Thus did Eli judge amiss of Hannah, when her lips only moved; & the Jews with our Savior Christ, when he said, Destroy this Temple: this is the cause of innumerable contentions and breaches among men. 2. For departing from right, who doth it? who stands not out stiffly to the uttermost? This is an usual speech, Its my right, and I will have it, I ask no more but my right, and that I will not lose; this is thought but reasonable, and he is thought but an honest man that will have but his right, but its an ill speech and resolution, whether it be in conference: If a man know he hath the truth (though it be but in small matters) yet he will hold it out, though the other be never so peremptory, till in conclusion, they fall flat out, this is naught; in small matters it were better to yield: so in Dealings, Covenants, Bargains, Bonds, men will have their right; herein right may be extreme wrong, always provided that we give not away another's right, especially God's: Moses would not yield an hoof; yet most men are stiff in their own, will yield enough of God's right; as they will not suffer their Servants to play one hour in the week day, but for the Lord's day, they will suffer them therein to play as much as they will. 3. Whereas love does no hurt to any, Whence comes all the hurt and mischief in the world? Stabbing, Fighting, Quarrelling, Railing, Reviling, Scolding, Crying, all the defiling of men's Wives, Children, Servants? So for Oppression, Bribery, Thievery, Cousenage, false Weights, deceitful Wares? So Slandering, Defaming, Backbiting, Mocking? All these abound in the World: I am sure they come not of Love, it was never at the doing of them, and those that will so readily provoke one another by words and deeds they care not how, are far enough from love. 4. For being provoked, O Lord be merciful to us, who can bear anything, but taunt for taunt, quip for quip; he shall have as good as he brings, is common with everyone: How do men stand upon every small trespass? Hence the innumerable Contentions and Suits in the Land, thousands in a year for mere trifles, wherein ten times as much is spent then is sued for, which is a shame for England, having had the Gospel of Peace so long: Oh, men's stomachs be up straight, all their blood in their faces, or looking as pale as ashes, or secretly practicing to revenge, hand on the Dagger straight, straight on the top of the house, fly in our Neighbors face by and by; so little love is there to forgive till Seventy, I may say till Seven times; so short Spirited, as we can bear nothing; and that which is worse, if we have once taken up a displeasure, its not easily laid down, but Sun after Sun, Moon after Moon, yea, Year after Year it continueth; quickly provoked, hardly pacified, especially truly. It may be we live not in open enmity, yet in secret grudging, the heart not sound, but ready to break out upon every occasion, can abide nothing but Revenge, which is fearful. 5. Where is communicating of Spiritual good things? Parents bring up their children brave, but how few Catechize, Counsel and Instruct them, pray with or for them? So for Servants, They give them Meat, Drink and Wages, with work enough on the six days, little caring how they spend the Lord's day, neither instructing them, examining them, or drawing them to hear the Word, or Read, and Pray: What love call you this? show you not as much to your Beasts? So for our Neighbors, who admonisheth them that be out of the way? do we not rather let them run on, talking of their Infirmities behind their backs, and spreading them to their grace? Nay, do not many, yea most rejoice thereat? what consolation to the heavy? who takes it to heart? how few are able to comfort fitly? but utter vain, idle, if not more hurtful words to to such, nay, many rather laugh and jest at heavy conscienced persons, every man saith, Is he is Brothers keeper? Nay, alas, so far from communicating Spiritual grace to them (which they ought) or to call one another to go to the house of God, as they rather use all means, by jesting at them, troubling them, &c. to discourage them; yea, how many have given lewd and wicked counsels to others to the dishonor of God? For outward things, how backward are most from giving anymore then they needs must? What contentions at making of Rates? For lending, where is this? but rather as if God had never given precept for it, or as if it were like a Statute repealed, which is of no use, so is this duty: That cursed Trade of Lending upon Usury, hath eaten up, and banished out of the Country this Christian duty of free lending; What rich man hath almost at any time any thing to lend? Some are so grim and austere, as a poor man dares not speak to them for such a thing: Some put so much to Usury, as they neglect their Trading, set none a work, nor have ought to lend at any time, but rather borrow; and if a poor man happen to do any work for them, they cannot pay him in a good while, they are so bare; for as soon as any money comes in, it must out straight to Use, as if it would burn a hole in their Cupboard if it lay there two or three days, or a week. Others are ever Purchasing, and are ever in debt, and will be; then wrangle at Rates, grudge at this and that, are never fit to lend; such bring a curse upon themselves willingly, which is to borrow, when as they might else lend. Others are so miserable, that though they have wherewith, yet will not lend: So for Neighborly dealing, inviting, visiting, &c. Love is very cold. Here I may add, That there's a great deal of counterfeit love, Pot-companionship, and joining in vanity, a deal of fawning, crouching, conguing, &c. a great deal of self-love, making others faults great, and their own small or none; nay sometimes extenuating and making light of the virtues of others, highly esteeming their own; being ready to provoke and wrong others, but bearing nothing, straight provoked, seeking their own in all their dealings and courses, so making sure for themselves, without regard to their Neighbors: These be the times. Now let every man examine himself, and see how its with himself in these, who finds not himself ready to take things at the worst? and have we not often done so, when as afterward having heard that it was nothing so, but quite otherwise, we have been put to shame, and forced to say for our own excuse, We heard or thought it had been so: The like might be particularized in the rest.

3. The causes of the want of love: 1. Want or weakness of Faith; when our Savior taught his Apostles this Duty, they said, [ 1] Lord, increase our Faith: Assurance of pardon makes us forgive. 2. Pride, whereby men think highly of themselves, meanly of others; [ 2] think they may speak or do anything, but that others may say or do nothing to them: Only by Pride comes contention, but humbleness causeth love: Pride makes men think themselves so wise and good, as everybody should say as they say, and yield in all things to them, when they do not, they break the peace, as Haman with Mordecai: Pride cannot endure a reproof, therefore could not Herod abide John, Ahab, Elijah and Micaiah: Pride makes men think so highly of themselves, and meanly of others, that they will not bear any wrong, but take the least in scorn. 3. Covetousness; this makes men contend for trifles, Oppress, use false weights and sleights, as also hinders from inviting and meeting together. 4. Envy at the [ 4] thriving and wealth of others about them, or equal to them, as Laban's sons did at Jacob; Cain, that Abel's Sacrifice was better regarded then his; Esau, that Jacob was blessed; and Ishmael, that Isaac was the son of the Promise. 5. Frowardness and shortness of spirit breaks [ 5] love very often, for angry words stir up strife. 6. These very days of [ 6] peace make men grow hollow and strange, and to set little one by another: As when Sheep see a Dog, they run all together; so trouble makes men to make much one of another, whereas its otherwise in peace: These be woeful causes.

4. The effects of this want of love, are lamentable everywhere, both in Church and Commonwealth; O what woeful breaches and contentions? what wrongs and enmities? So in Families, so among particular persons, how break they out to the dishonor of God? yea, sometimes Professors one with another, to the shame of their Profession, the interrupting of their Prayers, or either the hindering of themselves from the Sacrament (as many a time it is) or slubbering it over, and coming with festered hearts, and so depriving themselves of the benefit thereof, nay, provoking the Lord by their unworthy receiving.

Seeing these things be so, O let everyone of us, finding ourselves faulty, humble ourselves, crave mercy, and labor to be reformed herein: To this end learn we to pluck out of our hearts those noisesome weeds, that this precious plant of love may grow. We must strive against infidelity, and labor for more faith: In humbleness of mind we must labor to esteem everyone better then ourselves; we must labor for a moderate affection to outward things, setting more by peace then them; we must also avoid envy: We have more then we could have looked for; Is our eye evil because our Masters is good? we must also cease from frowardness, and be gentle and meek; and labor we that this love to our brethren may show forth itself in all good fruits, as in judging the best, departing from our right, not provoking, or being easily provoked, but forbearing and forgiving: Alas, we have need that others should forgive us; for who lives, and is not subject to offend? God forgives us many and great debts, and shall we catch our neighbor by the throat? God bids us ask forgiveness on no other condition, but to forgive our offenders; and there's no better sign that a man is forgiven of God, then to show mercy to men; none can be assured of that, but they will forgive: Let us therefore from the sea of compassion that God sheddeth out upon us, let fall some drop thereof on our neighbors, and not seek revenge, which every bad man, yea beast can do, but pass by offenses, which is the glory of a man: Besides, revenge is the Lord's Office, and to revenge, is indeed to resist the Lord, without whose Providence nothing is done; this kept David from revenging himself on Shimei. Not to revenge, is always the best way for us, and the worst for him that wrongs us: There's no dealing with a man that commits his cause to God; more safe to anger a Witch, then an Innocent meek spirited man that hath his recourse to God; thou hadst better deal with one that will take revenge on thee to the uttermost. To this end keep we out anger if we can; if not, yet let it not rest in us, as it were souring in our hearts: Let not the Sun go down upon it. This indeed the world accounts a base thing, but its honorable, it makes us like God: Neither must we labor for this a little, or some few times, but for a long skirted love, that will cover even a multitude of offenses. And let our love show itself in giving Spiritual and Temporal things; for God gives to good and bad, and makes us but Stewards of that he gives us, that we may dispense the same; yea, the more we give, the more we have, as which increaseth by giving: and for Temporal things, the high-way to thrive therein, is to be merciful; as to beggary, to be pinching.

5. The general reasons inciting to this duty of love, 1. God requireth it of us, who is love; and if we perform it, we do not so [ 1] much serve our Neighbor as please God, who takes it as done to himself: If we neglect it, we neglect not our Neigbor only, but God, who takes himself wronged in this point. 2. We are all one [ 2] flesh, and all have some part of the Image of God upon us: But for the people of God,. 1. We be members of the same body: The members of the Natural body not only hurt not, but help each other, else quickly would the body be brought to confusion. 2. Brethren, not Natural ones, but a better Brotherhood, a nearer Bond: Now between Brethren there must be no contention, and it were a [ 3] shame for such to contend. 3. Both the Word requires it, and the Sacrament of the Lord's Supper calls for, and puts us in mind of it. [ 4] 4. No better Argument that we are in the light, love God, are Christ's Disciples, and translated from death to life, then this. 5. The beauty [ 5] of a Christian is love; he's the best Christian who loves most, whose [ 6] lips feed most, whose branches spread widest. 6. As it brings us much peace to our conscience, and will comfort us not a little on our deathbed, that we have not lived to ourselves, but to be useful to many, especially to Souls; so it procureth us love in the places we live in, and in the Church of God, where we have a good name. No man is well beloved, though he have good things in him, if he be not loving; Oh, say they, he is a good honest man, but a harsh Censurer, Contentious, and so hasty, that no man can tell how to speak to him; he is a strait man, no man is the better for him by counsel, encouragement, admonition; so for other things: But if a man be full of love, Oh, it shall procure him love again, he shall be commended while he lives, and mourned for when he dies; as they wept for Dorcas; but a proud, churlish, close man, he shall live without being desired, and die without being mourned for: Many would have Love, and Good-will, and Credit, but will not seek this way to procure it; they live closely to themselves, neither being useful, or any way liberal to their Neighbors, let them never look for it: Many care not, so they may scrape all to themselves (for their good name let it go whether it will) but these are bafounded, and its a curse so to live. Thus in general.

In particular, Touching the love to the Children of God, which is here cheerfully called for, consider we both the duty, and the manner how its to be performed.

For the duty itself, it hath these two things in it, 1. That we have brotherly and tender affections one towards another. 2. That we show it forth by brotherly actions and fruits answerable; both which must necessarily go together.

1. Then, In vain do any challenge tender and loving affections, except they show the fruit thereof to their Brethren's Bodies and Souls especially.

2. Its not enough to do brotherly offices, unless they proceed from brotherly affections: Many a man will give frankly, and do other duties required of him, but defiles his liberality with insulting over the parties relieved, upbraiding them therewith, and thinking thereby to make them subject unto them; whereas a gift should be given cheerfully, and seeing one that stands in need of our help, we ought compassionately to tender his estate as our own; remembering God's commandment for relieving such a one, and thanking God we may: and though the party ought to be thankful, yet should not we stain our liberality with any sinister manner of giving: It must be frank, thats the nature of a gift, and it must also come from compassion and feeling. So for reproving, admonishing, &c. (an excellent duty, I would it were more usual) it must proceed from a brotherly affection, not proudly, imperiously, or harshly: So we must invite from a brotherly affection, else our brotherly action loseth his grace with God, yea, with men also if they perceive it.

And though we are chiefly to love God's servants, Christians, professors with us of the same Religion, and our fellow Brethren; yet we are not to neglect any, we must love all, all that either be, or may be the people of God, though they be yet Pagans, Heathens, &c. for they are our own flesh, and have in them (as ye heard) some part of the Image of God, as in their Soul, which is a Spirit, and Immortal, and the Majesty of their face above all Creatures: A King, though an Heathen, hath a part of the Image of God in his Sovereignty.

Then we must love the Devil, as having some part of God's Image.

We are not, because he is pronounced of God as his final and desperate Enemy, appointed to destruction: So if we knew any such men (as the Prophets did) we ought not to love them, but hate them; not pray for them, but against them, as David did. For others, though Infidels we must love them, and if God cast them into our lot, we must do good to them, to their Souls and Bodies.

They be strangers to me.

So was the Jew that fell among Thieves to the Samaritan, and in that Christ taught who is our Neighbor: God's Image ought not to seem strange to us, but loved wheresoever we see it.

They never did ought for me.

But God hath, who bids thee love.

They have wronged me, and are mine enemies.

This is no sufficient ground for thee not to love them, for the rule is not to love for that thou art loved, but because the Lord commands it: God is not our enemy, he deserves well of us, and to him we owe all that may be; and he hath turned us over to pay some of the debt we owe him to our enemy, and he will take it as paid to him: O that we could learn this Lesson! And if we must love that small part of the Image of God where we see it, then where its more, we must love more: Therefore where we see the very face of his Image renewed in Wisdom, Holiness, Righteousness, and the Sanctifying Grace of God's Spirit vouchsafing to make a man a new Creature, and Holy as he is Holy; Oh, this we ought to embrace, love, reverence in a high degree: we cannot show a better tokenof our love to God, then to love his Image, and the more we see it, to love it the more, such are dear to God, as the Apple of his eye.

1. Those that make all alike, make one as welcome as another, make no difference of good and bad in their countenance, help, assistance, they be not endued with the Spirit of God, for where it is, it will take knowledge of his own work, and make a man love it; yea, though a carnal man should have some natural parts of civility, skill, &c. more then a Christian man, yet we must affect grace most: These men be neither fish nor flesh.

2. But much worse are those that of all persons like the Children of God worst, and that for their zeal and forwardness; Ifit were not for them they could like them, and therefore choose swearers, jesters, and profane persons for their companions, and cannot away with the society of Christians, who in their liberality will rather give to bad persons, fitting in the others light, and making them fare the worse for their zeal and godliness: Of all men they cannot away with these Puritans, and had rather their Friends should be anything then of that number, their Sons, Daughters, and Tenants, &c. They would love them, if they were not so precise: A bad sign, such are not translated from death to life, are not of God, are in darkness to this hour; they are not led by David's Spirit, who could not abide the workers of iniquity: The more of God's Image a man seeth in another, to like him the worse is a fearful sign of no love to God: If you will needs hate, hate not them which God loves, but whom he hates; hate them not because he loves them, and because of their goodness, for God saith to them as to Jacob, I will bless them that bless thee, and curse them that curse thee; even Balaam himself refused to curse Israel: If they shall stand at the last day, and be damned that gave them no meat, then what shall become of their haters, imprisoners, and that for their goodness? Then would they be glad to be with the least of them, but it shall be far from them, how little soever they regard them in this world, and then shall their time of glory be, as is their enemies in this world: We must therefore labor to be religious, else we can never love them that be so because of their goodness.

Here also observe a difference between the love we ought to bear to the Wicked, Pagans, Infidels, &c. we must love them as our flesh, not as our brethren, for they have not God for their Father, the Church for their Mother, have not sucked the same breasts with us, the Word and Sacraments: Therefore look how natural Brethren be affected each to other, so ought Christians, Fellow-heirs of the same Inheritance, as having a better Brotherhood, as much as the Spirit is better then the Flesh, and Grace above Nature. Our Savior preferred the hearers and doers of the Word, before his natural Kindred: This is a more lasting Brotherhood, which abides longer then this life, even forever, when it shall be with a most entire affection each to other, which often in this life is not, because of the weakness of Grace: Its unseemly for Kinsmen to disagree, much more Brethren, but most for Christians to fall out, to contend, wrangle, and be at odds: Do we not profess we are members of Christ, and persuade ourselves our Neighbors are so? We do; then let Nature teach us: See how the natural members be affected? Are we not Fellow-Brethren? When therefore we live in enmity with our Neighbor that is a Christian, we do as much as in us lies put him out of the Lord's Roll, and unbrother him; for is he our Brother, of the same Father and Mother, and can we jar with him? especially (though somewhat should fall out otherwise then well) can we suffer the Sun to go down upon our wrath? God forbid: When we come to Heaven, we shall love all our Fellow-Brethren, better then ever two Brethren loved in this World, and shall we not aim at it now, and come as near it as we can? and we have need so to do, for the World loves their own, therefore hates us; shall not we then hold together? shall we be divided within ourselves? O what wrack comes of this in the Church of God in these days? whiles Brethren differ and contend, the common Enemies, Atheists and Papists multiply.

For the manner of it, It must be without feigning, love unfeigned; God hates dissembling in everything, loves simplicity and plain dealing, as in Jacob and Nathanael: If love, which is the main virtue, be counterfeit and false, what shall become of all the duties that proceed from thence?

Two sorts of persons may be here chiefly taxed:

1. Such as pretend to love, but indeed hate, as Joab to Amasa, Saul to David, Judas to our Savior Christ; such have a mark of Rebrobation, workers of Iniquity, to whom belongs some notable judgment of God; they be like the Devil, who pretended to love Eve, and our Savior Christ: of these see Psal. 12. 2. & 55. 12. & 62. 4. Pro. 26. 24. Jer. 9. 2. 1 Sam. 18. 17, 25. 2 Sam. 20. 9. Those are more dangerous to them they hate, then if they bare open hatred; as one enemy within the walls, is worse then ten without: its also worse for themselves, for any vice cloaked or masked under show of virtue, is double iniquity; such shall receive greater damnation, yet how common is this? Many will speak men as fair as may be, yet lie in wait to do them a shrewd turn, and as soon as their back is turned, raise a slander of them, and do them all the hurt they can: Others haply have done so with us, but so must not we do.

2. Such as pretend they love, but do not: Many will salute with Good morrow, and Good night, when as there's no true love; one handful of true hearty love, is worth ten armfuls of their Court holy-water, crouchings, and congees down to the ground. These are clouds without rain, vessels with false bottoms, that have only a little water in the top. Such are they who pretend they love the poor, who yet coming to them, can get nothing of them, but what they are enforced to, and that very hardly. So many good Ministers have proved the good-will of a number that have made goodly shows, but have found small kindness at their hands: What love call you this? its dead, as Faith without Works: Such is theirs, who will speak well of such and such, and seem to pity them, saying, They are worthy men, and pity they should want, but yet relieve them not at all. If God should so feed and deal with them, they would soon complain.

See that ye love one another with a pure heart fervently.] Here's the Exhortation; wherein we have again both the duty required, which is to love one another, and the manner also, with a pure heart fervently.

Love one another] This noteth,

1. A mutual love: It must come from one to another mutually, and be at every hand. As others are to love us, so are we to love others; none free. Many will look for a deal of love from others, that yet care not how little they themselves part with; would be visited, but care not to visit others; would have their own virtues commended, but will not do so by others; have their infirmities covered, but will not do so by others; would not be provoked, yet will provoke; would not that others should be quickly angry with them, who will yet be angry with others: Alas, this is weakness; Its a more blessed thing to give then to receive, and we should rather strive to go before, and set others in our debt by love: A good mind rather remembers the debt that is going from him, then that which is coming to him. This often comes of pride in some men, to look for much of others, and perform little themselves: The husband often looks his wife should walk at an inch with him, though he will break many ells out of square; So the wife will look for much of her husband, not caring how little she perform: This is no equity; We must do as we would be done to. Its more dangerous for us to neglect our duty to others, then for them to neglect theirs to us; let us therefore strive who shall perform most each to other, Husbands, Wives, Neighbors, &c.

2. A community: We must not love one or two, or a few, but all that fear God in the place wherein we live. Love communicates it self, and is not engrossed to a few.

Many can be content to love one or two, or a few, but they oppose and justle against many others, and live unkindely with them: This is no true love, nor ought love so to be; yet in many Towns there is siding, which at the length turns to its undoing; yea, we must love the meanest that fear God, and not neglect them, as the meanest member of the Body is regarded of the chiefest; we must not have the Faith of Christ in respect of persons. God hath vouchsafed to give his Son to Redeem them, his Spirit to Sanctify them, and Heaven to be possessed of them, and shall we despise them? Nay, we ought rather to encourage and hearten them on in well doing, seeing so few of that sort fear God. If we regard them, they will bear their poverty the better, and it will be a great cheering to them: There's nothing more comely, then for the wealthy to be thus affable and kind to them; The Lord is the Maker of both, and being fellow-Brethren and fellow-Members, the one as dear to God as the other, a little wealth must not puff up the ones mind over the other.

With a pure heart] Every kind of love is not that which is here required; it must be the fruit of the Spirit, proceeding from a Sanctified heart, and be agreeable to the pure Word of God.

This hath many properties: 1. It loves for some good actions, which condemns the common love of wicked persons, as of the Fornicator and his Harlot, the Adulterer and his Mate, the Drunkards [ 1] and Thief, though sworn Brethren. To love any because they can rail against goodness, or Dice well, or are eager against the Servants of God, &c. this is cursed love. True love rejoiceth not in iniquity, a worse note cannot be, then for one to love them, whom as Rebels and Conspirators against God, he sees fighting against God. 2. Pure love is that which is grounded on Grace and Religion, not on [ 2] any transitory thing, which condemns the carnal love of the world, which love only for worldly respects, as strength, beauty, and the like; or if it be for any inward gift of the mind not Sanctified, thats also but carnal, as wit, skill in Arts, Musique, &c. these are worthy love; but to love only for these, is not true and pure love, for thus the Heathens loved; as Isaac loved Esau for his hunting, and many a man his wife for her beauty: These are false grounds, when they fail, love fails. 3. Pure love is in respect of the party himself whom we [ 3] love, and for no respect to ourselves, or commodity of ours, which condemns the world, which only loves on such respects, as because he is my Uncle, my Friend, loves me, hath done this or that for me, or may do me a pleasure; therefore I will make much of him, or for fear he may do me a shrewd turn. This being shak'd out of the clow • s, is indeed but self-love, as having a respect only to our selves. Many a man shows kindness to others to purchase credit: The charitable deeds of the Papists were of self-love, for they were done out of opinion of merit: So the love of worldlings, they have a reach at themselves. 4. Pure love reflects chiefly on another's Soul, [ 4] therefore hates his sin in him, whom he loves most dearly, advising him from all evil, counseling him to all good.

This condemns all impure love: So to love, as not to tell our neighbor of his fault for angering or disquieting him; this is hatred: So Parents that love their children so well, as they will not nurture, rebuke or correct them, do indeed hate them, & slay them in following their ways: He that spares the rod, hates his child. Its as if any should be so tender over a child, as not to suffer the wind to blow on it, and therefore holds their hand before the mouth of it, but holds it so hard, as they strangle the child; or as the Ape, which hugs her young one so hard, that she strangles it. Again, friends persuade a man to do this or that for preferment, which he cannot do with a good conscience, Oh, they love him, they would fain see him preferred; woeful love to the body, by destroying the soul: A neighbor hath his Child or Cattle strangely handled, one comes in of love, persuading to send to such a Cunning-man or good Witch (one of the Devils worsts instruments) Is this love? Is he a friend that will do that whereby a penny may be gained, but many hundred pounds lost? So when a Christian is ready to suffer for a good Conscience, and a friend comes and says, Oh, I pray cast not away yourself, I wish you well, do as the times are, and as others do: This was the tormentors love to Martyrs (tormenting love indeed) that by saving their bodies, their souls might perish: Thus would Peter have persuaded our Savior, O Master, these things shall not be unto thee; but if Christ had not suffered, we had all perished in our sins, yea, the Saints in Heaven must have come out from thence, for they went to Heaven by Christ who was to be crucified; What love was this? our Saviors Answer shows, that he gave him no thanks for that counsel.

Fervently.] This stands in two things, Earnestness and Constancy.

1. For the Earnestness of our love, we must stretch it to as many persons as we can, and to as many duties, as giving, forgiving, &c. and therein we must not be sparing; as in giving, For he that gives sparingly, shall reap sparingly: So for forgiving, it must not be only an offense or two, Charity covers a multitude; thus is God to us, in giving for Soul, Body, Goods, Good-name to us, to ours, day and night, never weary, never upbraiding us: So in forgiving, how merciful is he to pass by our many offenses, and that daily? should not we then herein resemble him? Again, a little love is soon quenched, soon hindered, but we must love so, as if we meet with many temptations from ourselves, or the parties whom we are to love, our love notwithstanding must last still; yea, we must not only do these things when we can well do them, or there's nothing to let us, but even forget our ease, pleasure and profit to do our neighbor good: Love seeks not her own things, is laborious; we love ourselves fervently, and therefore must so love our neighbors.

This condemns the cold frozen love of the world, wherein there's no heat or fervency, a little thing lets: We are so full of self love, that we will not speak so much as a good word in defense of the very best, whether man or cause, if thereby we may be prejudiced never so little; so did not Jonathan, so did not Hester, when she adventured her life for her people.

2. For the constancy thereof, Unity must be kept, we must seek Peace, and follow after it, and its a part of fervency when it will not easily be broken off. God's love is constant, ours must be so; the Devil will assay to break it off, we must therefore the more stand in it: Oh, its the easiest matter in the world to break off love, but we must not embrace any occasion moving hereunto.

This rebukes the inconstancy of many men, that are won with an Apple (as we say) and lost with a Nut, that will upon every slight occasion break friendship; I loved him as well as could be (will some such say) till such and such a thing fell out: and what, are you now broke off? what can worldlings do more? If God should so deal with us, how miserable were we? but his love is constant, yea, he loveth us in our adversity and low estate, nay, best then, and is then nearest with his comforts; so it ought to be with us, for then our Neighbor hath most need of us, and then our love will appear most free, not mercenary: But how contrary this is, daily experience showeth, while men be in prosperity they have many friends, which in their affliction forsake them (as Doves, that come to fair houses, not to low cottages) whereof Job often complaineth.

Verse 23.

Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever.

THis duty of love is of such use, and we so untoward to it, and so hard a thing for us to love as we ought, that its urged with a Reason: True, it is so, and no more then needs; for the spirit that is in us lusteth after envy.

The Reason is taken from the grace of Regeneration bestowed upon them, They were born again, and therefore were to show the fruits thereof, as in other things, so in this of love. Where might be noted,

1. That such as are not born again, cannot love, no more then men can gather Grapes of Thorns, or Figs of Thistles, or pour Wine out of a Bottle full of Vinegar; but as Grapes are gathered of the Vine, so must love come from a Regenerate man, not otherwise.

2. That the Regenerate man must needs love; therefore they that declare no love, but hate their Brethren, the people of God especially, show they be not born again, nor of God. But I proceed to the words.

Being born again, ] Here's occasion offered to speak of the grace of Regeneration. Touching it, consider briefly these particulars:

1. What it is to be born again; Its to be made new creatures, to be cast in a new mold, to have the corrupt Image of Sin, which we have by Nature (and wherein we were conceived and born) put off throughout, and the contrary good one, wherein we were at the first created, put on, to have the understanding enlightened with distinct knowledge of God, the heart bowed to the obedience of God, &c. new thoughts, desires, speeches, actions: In the new Creature all things must become new; Thus its done to all that were elect before the foundation of the world: They are changed up and down, from a good state by Creation, to a bad in Adam; from thence to a good one in Christ, by grace here in expectation of glory hereafter: For the wicked, they are changed from good to bad, and there remain the same (but still worse and worse) forever; we should give God thanks that made us so good at first, be humbled to see our base and woeful state now, and seeing there is help, never to be quiet till we recover our first condition.

2. That the Lord is the Author hereof, he takes away the stony heart, and gives a new heart, an heart of flesh; Its his work only, nor Man or Angel can change the heart, to work a deadly hatred of that which by nature we love as our lives, and to love and take delight in those courses, duties, companies, which sometimes were as a Prison: Alas, the best Paul and Apollos cannot; often even of their Children or very Friends, not a few remain unconverted, though haply in the mean time God bless their labors to convert many others; Yea, if an Angel should take a man and carry him to Heaven, and show him the Joys thereof, and thence to Hell, and show him the Torments thereof, yet this would not convert him, neither all Mercies, Afflictions, or Plagues of Egypt: Its a great work of God, and so great, as if all things were not possible to him; he could not do it; Its a greater work then the Creation of the World: In that, there was no opposition, in this much: we have not only no aptness to good, or to be wrought to goodness, but a violent opposition against it; there but to make the things, here both to put out the corrupt nature, and to put in the contrary good; then he made all of nothing, now he makes good of naught. As its easier making a thousand glasses, then the setting together one that is broke; so it was easier (to speak quo ad nos, for all things are alike easy to God) to make the world, then to repair the broken Image of God in man: Its a miraculous work of God, greater then any miracles that Christ or his Apostles wrought; our Saviors several miracles upon the bodies of men, are all done in the conversation of a sinner; sight restored to them that were blind, and darkness itself, hearing to the deaf, speech to the dumb, feet to the lame, Devils cast out, yea many, for the Devil possesseth us, and all our Parts and Members, Hearts, Hands, Eyes, Tongues, Feet, &c. as any Captain holds a Castle, and hath it at command. Thus its a wonderful work of God to see a man's Soul and Life, his wit, will, desires, affections, and all altered from black to white: It was a wonder to see the Criple go, and for him that was born blind to see; but its more marvel to see a man converted: for whereas God gave power to work all these miracles (the raising of the dead not excepted) to men, this of regenerating is his own only: If we find it ascribed to Ministers, as Paul is said to have begot Onesimus, and as a Father the Corinthians, we must not conceive as if it were not proper to God only, but know, that it is; for that God would keep them the instruments by whom he works from contempt: A good Husband or Wife may be a good means each to other, but have no power of themselves: Adam could easily cast away himself, but none could restore him but God only; as a Child of half a year old may break a glass, which all the men in the Town cannot set together again: Its wrought of God by uniting us to Christ by Faith, through his holy Spirit, which works this alteration, when pardoning our sins past, he taketh away the guiltiness and punishment thereof in his death.

Let all that can prove it, give all glory to God, for so unspeakable a mercy, even that when they were going headlong to destruction, when as vile as any, he yet called them, passing by thousands which yet lie in their sins: And for them that can prove no such thing, let them not delay, nor put off to the last, as the fashion is, as though it could be dispatched in a trice, or with a wet finger, but seek it both earnestly and quickly in the means appointed: Why do men think they shall repent on their death bed rather then now? Is it because the pain or fear of death will make them? Alas, all the Plagues in the world cannot change a man without God, and will God be near to work then? Nay, he that was rejected in health and life, will more likely cast off in death; and if he will not bless his Word, will he work in the end by other means? This is little better then Saul's practice, to go to the Devil when God would not help him.

3. That the Lord's own will is the moving cause hereof; As he Elected freely, and gave Christ of his love, so this: Nothing in us could move him hereto, but whom he elected before the world, those doth he of the same grace effectually call and convert, which should bind our hearts more effectually to praise and serve him all the days of our life.

4. That the excellency of this grace is such, as all things without it are nothing; If we had the wisdom of Solomon, the strength of Sampson, the policy of Achitophel, the wealth of Ahasuerus, &c. if we could measure the Heaven, Earth and Sea, and knew the nature of all Creatures therein, from the Cedar to the Hyssop; nay, if we could understand the Bible, could Preach never so Learnedly, and had all gifts of knowledge and utterance, yet were we not born again, all were nothing: Besides, its the more excellent, both because so rare (only the Elect of God are born again) and because Eternal. In the natural birth we die, because born of mortal seed, and nourished by corruptible food, but they that be born again never die more, never come more into their former state, as being born of the immortal seed, of the Word, and Spirit, and being thereby nourished, are joined to the fountain of life, Christ: Again, by our first birth we are made miserable, by this happy; by that sinners, by this righteous persons; by that children of wrath, by this children of God; by that slaves of Satan, by this servants of righteousness; by that limbs of the Devil, by this members of Christ; by that heirs of Hell, by this heirs of Heaven: O happy day, O happy birth; before Regeneration, Sin and Satan wholly ruled in us, but after, Grace and the Spirit of God.

1. This should teach us, if we can prove it in ourselves to rejoice, and remember our birth-day. Many delight to talk of their age, as others, when, where, and what year they were born; But canst thou tell where and when thou wert born again? thou canst else have little joy of thy first birth. The older thou art, the more shame and greater condemnation if thou art not born again: He that is not regenerate is a Bastard; for though he have after a sort the Church to his Mother, yet he hath not God to his Father; and though in the Natural birth the Mothers side is the surest, yet in the Spiritual birth its otherwise: Therefore if thou hast Wit, Beauty, Strength, Wealth, and the like, rejoice not in them, but that thou art born again; yea, though thou art Poor, Weak, Sickly, yet being born again, thou art happy: If God hath denied thee Wealth and Health, or taken them away, yet if he hath given thee grace, thou art to rejoice exceedingly.

2. It may teach us to rejoice, if we know our children new born: We rejoice at their Natural Birth; but alas, wert not for hope because they be of Christian Parents, we might rather weep: for when a child is born, there's come a sinner, a guilty person into the World, one that is in danger of all evil, subject to a great deal of sin and sorrow, and one that hath deserved to be cast into Hell; O therefore, if we know them born again, there's cause of rejoicing, yea, we must rejoice at the new birth of a servant or any other as the Angels do: The World likes such the worse, a sign they are the old men.

3. If we know it not, we are to use the means, bring them to Baptism, after teach them what is fit, that they may make conscience of their Covenant, and bring them to the Word; if they be any whit forward, further them, if backward or unwilling, use thy Authority over them.

4. Rebuke them that desire to see them Strong, Fair, Rich, Healthy, and the like, in the mean time not respecting whether they be born again or not.

5. He that is not born again, hath nothing excellent in him, but abides in death, and is the servant of sin.

5. That its so necessary, as without which there's no entering into the Kingdom of Heaven, for thereinto can no unclean thing enter, and they only which are pure in heart shall see God: We are born impure, sinful, defiled from head to foot; while we are in this state, there's no possibility of serving God, as either by thinking, speaking, or doing good; we must therefore be washed and made clean.

The world imagine no such necessity herein, its a riddle to them, few know what any such work or change meaneth: They think to be saved by their good meaning, civil life, and living orderly, O this is sound; if these do not well, God help us all: Again, though openly bad, if they can cry God have mercy on their deathbed, they shall do well enough: Here's no dreaming of a new birth, of any change in the understanding, will, affections, yea, throughout both body and soul; but none of the others will serve the turn, therefore try whether ye be new born: If we live still in sin (as in lying) its a certain argument we are as we were naturally, He that is in Christ is a new creature, and such a one walketh not after the flesh, but after the Spirit; if thou art thus, thou hast put off thy old conversation, and put on a new.

6. The effects of Regeneration; 1. An hatred of all sin, a love of all good. 2. A strife and labor to do the one, and avoid the other. 3. A [ 1] diligent use of the means for this purpose, and a Spiritual combat against [ 2] the lets, wherein being conquerors, we have peace and joy; [ 3] if otherwise, grief. 4. Delight in the Word, Prayer, and Heavenly things, whereas we were wont to delight in vain and worldly things; so to cry, Abba-Father, to love the Father, to desire the sincere milk of the Word, and to live innocently: If upon trial of thyself by these [ 4] notes, thou findest thyself not born again, thy case is fearful; it had been better then thou shouldest thus die, that thou hadst never been born, or born a Toad, whereof when its dead, there's an end; but the man that is not born again while he lives, when he dieth, the second death will lay hold on him eternally; yet alas, a number of old folks ready to drop into the grave, are not yet born again; What shall become of these? few men are born again when they become old, which I speak not to discourage you quite, but to awaken you the more earnestly to look about you; some were called about the eleventh hour, but let them that have day before them, not defer or put it to the venture.

6. That the life of a Regenerate man cannot be that it was, or as is the life of carnal men, for the case is altered; he is now united to Jesus Christ as an imp to the stock, a member to the head; by Faith on our parts, but principally by the Spirit of God: by which Faith we draw, and by which Spirit is conveyed to us virtue from Christ's death to kill sin, our old man, and the corruptions thereof, whereby it hath a deadly wound given it, which it shall never recover; so from his Burial, his Spirit conveyeth power to hold under our corruptions, that they get head no more; so from his Resurrection, power to rise to newness of life: so that now being graft into such a living stock, by such a cunning hand of the Spirit of God, the Regenerate man receiveth virtue accordingly: He was before a branch of the wild olive, but now of the true olive, therefore the fruits are and must needs be accordingly; so that though he sinneth, yet its not as before: before he was guided by the Spirit of Satan and the world, now by the holy Spirit of God, and therefore must needs bring forth the fruits of holiness, as it is holy, must needs be renewed throughout, though not wholly and perfectly.

1. Here's a great comfort to God's children, and infinite cause have they to praise God, that whereas before they brought forth nothing but fruit unto death, now they are enabled to bring forth fruit to God, and to life; before servants to the flesh, reaping corruption, now to the Spirit, the fruit thereof being everlasting life: There must needs be joy in doing such work.

2. This condemneth them that say they believe, and they are converted, and hope to be saved by Jesus Christ, and yet continue in their course: No, everyone thats in Christ is a new creature; its a disgrace to Christ to say such fruit comes from him.

7. The growth of one thats truly Regenerate, he is not at his pitch the first day: Its not with him as with Adam, who was perfect at once in his creation, but he comes to it by degrees; as everything that moveth from one place to another, doth it in some space of time, so in this motion from sin to righteousness and life eternal, its done in time, and by degrees, and that not in all alike: But as some men are of greater stature, some of smaller, and sometimes the younger are taller then the elder; so it may be in this: but all do and must grow, and that by the Ministry of the Word and Sacraments, as Corn by the early and latter rain springs up by degrees: and a Babe first small and weak, yet by good tendance and God's blessings grows bigger and stronger in every part, then can go alone, speak, digest strong meat, begin to bear burdens, and do the works of a man; so must a Christian grow from a Babe to be stronger, to digest strong meat (higher Points of Doctrine) to be able to go alone in good Duties, by the finger, as in Prayer, Reading another's Prayer, but now can go alone in it, so in other Duties; then stronger to bear Afflictions. Temptations, Mocks, Discouragements, and also to put up wrongs, and go through duty and service.

1. This may rebuke them that are so far from growing, as they go back, and are worse then sometimes they were. These may suspect that either they never begun in truth, but were suddenly moved, had but some common gifts, and were but built upon the Sand; or else that they have ill behaved themselves, beginning in the Spirit, to end in the Flesh: Were you too well? what fault found you that you are weary, and gone back to your old Master? If you belong to God, and do not awaken yourselves, the Lord will whip you home, will send you as Runnagates to the house of Correction.

2. For those that stand at a stay, and no difference can be discerned between that they were many years ago, and now, they also are in a woeful case. Doth not a man look his child should grow in learning every year, and would it not grieve if he should stand always at one stay? We love to see our children grow, and would grieve to see them Dwarfs, and no bigger now then they were many years ago; and have we no care of our own or their growth in grace? As men every year aim more and more to grow in wealth: and as in a Race men press hard forward towards the mark, so should we to grow in grace. But why do men grow no faster? A. 1. Some are proud, and conceited they have more then they have, and so strive not. 2. Some compare [ 1] themselves with them that are under them, and not with them that exceed [ 2] them in grace, and so think they have enough; whereas in worldly things they reach always at those above, that they may not [ 3] only equal them, but over-top them. 3. Some are so cloyed with the love of the world, and multitude of businesses, that they can spare no time for this. This is the bane of Religion, and hinders from many a duty public and private, choking the Word in the obedience thereto, and practice thereof, and causing many a duty to be but poorly performed. 4. Ill company is as great a hindrance to Spiritual [ 4] growth, as the East and North winds to tender flowers and plants. 5. Neglecting and failing of the means of growing; as if any man [ 5] want his meals, he will soon faint, and if any Tradesman want his Markets, he will soon be Bankrupt. 6. Some use them negligently, [ 6] as Hearing, Praying, &c. and thrive accordingly: He that keeps the Market but once in a month, will not gain much; so they that hear the Word but now and then at their leisure, will not get forward very fast, especially they that keep not the main Market, nay, the Mart of their Souls, The Lord's day, when they should make off their corruptions, and provide themselves with all Spiritual commodities. 7. Such as hear often, but without preparation before, or regard after. [ 7] Do men thrive by meat taken into a full or foul stomach? or by swallowing their meat whole? no more shall we Spiritually thrive though we swallow down whole Sermons, unless we chew them by Meditation and Practice they will never nourish us.

And whereas many humble Souls complain that they do not grow, though earnestly desirous thereof, and diligent in the use of the means, they must examine themselves, whether indeed they have used the means, and that diligently with preparation and prayer; If not, they must reform the same; if yea, they may be of good comfort, for assuredly they cannot but grow somewhat, though not as they would: They must yet be constant, and that God who hath given them an heart to use the means of growing, will also enable them to grow: we must be growing as long as we live here. If we had Methuselahs years to live, and still took pains, yet still there would be work; so hard is it to get victory over, and to subdue this Army of our lusts, and to draw dry this ocean of our corrupt affections.

Blessed is he that makes this his chief or only work, to mortify more and more his sinful nature, applying the Word, Promises, Threats, Mercies, Judgments, general, particular, on ourselves or others: To this end God hath given us many means to subdue them, therefore will be angry if we keep them not under, and grow especially against our strongest corruptions; they offend God, hurt us, glad Satan, defile the Temple of the holy Ghost, were the cause of Christ's death, are of long continuance, and therefore must be put away: And as we must labor daily to mortify our lusts and old man, so to grow in all graces.

8. The perfection of a Christian: There's none here in this life we know but in part; there be still remnants of sin in us: we are indeed perfectly Justified, not, but in part Sanctified. Sin and Grace is mingled in every part, (not sin in one part, and grace in another) as heat and cold in lukewarm water, light and darkness in the twilight: God will have it so to be, 1. That we might be saved of mercy, and by Christ's merit, and not by any merit of our own: for if [ 1] we were perfectly Sanctified here, then should Christ seem only to [ 2] make us fit to merit our own Salvation. 2. That his power might be made known in our weakness, whereby we are enabled to overcome [ 3] such mighty enemies of our Salvation. 3. That continually we might [ 4] be kept humble, ever thankful to God for daily pardon. 4. That there might be continual use of the Word, Sacraments, Prayer, and [ 5] one of another. 5. That there might be something to weary us hence, and make us long for Heaven, where we shall attain that which here we can never: But though these Corruptions remain, yet they reign not; they are indeed troublesome and hurtful, as the Canaanites to the Israelites, or Rebels that make Insurrection in a Kingdom, but have not the Scepter in their hand, but are subdued in time; and they dwell in us as unwelcome guests. There is always a Civil war in a Child of God; two men in one man, the old and the new; two laws, the law of our members, and the law of our mind: the Flesh and Spirit fight each against other, now the one prevailing, then the other, yet so as the old man grows weaker, and the grace of God stronger. It had a deadly blow at first, and still languisheth, and is in a Consumption; as a Serpent that is deadly wounded in his head, yet wrigles with the tail; or a Soldier deadly wounded in his brain, yet thrusts with his weapon. The Scripture speaks of the old man in Regeneration, as if it were crucified and wholly destroyed, because its so wounded that it can never recover his former strength.

1. This condemns all Anabaptists, and others that dream of a purity in this life.

2. It teacheth us to bear with one another: The husband, though godly, must not look the wife should be without fault, nor the wife the husband; so the Master the Servant, or the Servant the Master; there are none without Imperfections: we never read of any, but noted with some weakness, Christ alone excepted; therefore think it not strange, neither neglect the graces that be in any for one or more infirmities, so as they grow to no height.

3. Here's comfort to those that doubt of their Conversion, because they meet with temptation, and feel sin rebelling in them, and their corrupt nature lusting after evil. Its not so much a sign you are not converted, because you have sin (for thats common to all) as that you are, because you feel it, strive against it and grieve for it: This is indeed a sign you have the Spirit in you. The godly and wicked sin both, but there's great odds in the manner; the wicked sin willingly and advisedly, yea, delight in it, are loath to be hindered from it; when they have done, are not humbled, but go on therein: whereas the Regenerate sin not with full consent, but hailed thereto by force of temptation, and strength of corruption, being thereafter humbled, ashamed, grieved. If it be thus with thee, be of good comfort, be still constant in resisting, use means to subdue the old man, and cherish the new, so shall you every day get the victory more and more, and when you be overtaken thus, it shall not be laid to your charge, but pardoned in the Death and Obedience of Jesus Christ: Neither shall your corruption recover itself again to rule over you as before, but shall still languish; and this is the cause why the Scripture speaks, as if our Regeneration were perfect, our old man destroyed: And at last by death we shall get a final and perfect victory, and never feel sin more, for with laying down our bodies, we lay down our sin, and not before.

Not of corruptible seed, &c.] Here is set down, 1. The efficient cause of our Regeneration, both Negatively; where's shown, what it is not, and Affirmatively, what is not. 2. The instrument thereof, the Word of God. 3. A description of God, that he liveth and abideth forever.

Not of corruptible seed.] Of mortal seed we are born, not born again; by it we are made Creatures, not new Creatures; we are not born holy, but by being born again we are made holy: The godliest Saints of God cannot convey grace into their Children, but sin and nature; whence it is, that even Abraham had an Ishmael, Isaac an Esau: As we are born of our Parents, we are altogether corrupt, our understanding seeth little in heavenly things, and our Reason is an enemy thereto; as that there is one God in three Persons, Christ God and Man, born of a Virgin, the world made of nothing, Man saved by the imputed righteousness of another, the near Union between Christ and a Believer, the Resurrection and last Judgment, &c. Reason sees them not, yields not to them, nay, being much urged, laughs thereat; and that which it doth understand, it conceives not as it ought: the will desires nothing that good is, or at least as it ought, for it is defiled, and so the whole man. Again, mortal seed begets that that is mortal only, and not immortal; but when we be once Regenerate, we never die more, but live the life of grace here, and shall that of glory hereafter; a final fall, or the second death can never befall the new Creature.

Let none therefore trust in this, that they were born of godly Parents, but desire God as their Father to beget them anew.

But of incorruptible, ] Namely, by the Spirit of God, which is the true efficient cause, who doth alter and change our hearts, and conveys power to kill sin in us, and to quicken us to a good life: Usually these words and the next are put together, and understood of one thing; namely, that the Word is the immortal seed of Regeneration, and after a sort it may be so called, but properly the Spirit of God is the seed, the Word is the instrument, and we know the Word of itself can do no such thing, no more then a Tool can work without the hand of the workman. Joh. 1. 13. is a notable Exposition of this place, where by Blood, and the will of Man, and of Flesh, the same is meant that here he calleth mortal seed, and that which is here immortal, or incorruptible seed, is there but of God: All Men and Angels cannot do this, whomsoever God useth as the instrument, he himself is the worker; therefore is the Spirit compared to water, as washing and making fruitful, and to fire, as through whom our corruptions are purified.

1. This should stir up those that are born again, to labor with all their might, to show themselves thankful to God, that hath done that for them that their own Father, their Preacher, nay all the men of the world could not have done for them; and to labor to glorify his name in all holy obedience all their days, for therefore hath he done it, that they should be as the first fruits of his creatures, even set apart for his service as the first fruits were.

2. For those that are yet natural, let them not trust to Ministers nor means, but desire Almighty God to open their heart, and to work in them that work that may be to their Salvation.

3. Here's an exceeding comfort to all new born persons, namely, That though they have a corrupt Nature, the Devil subtle, the World naught, and themselves subject to many temptations and dangers, yet they shall never fall finally from God; its not possible they should perish, for then the immortal seed (the Spirit given them, and which is in them) should perish, which is more impossible then that that should perish, whereby they are sealed unto the day of Redemption.

By the Word of God] Its the mean to make of the servants of sin, the servants of God; of unclean, clean; of vile persons like Lions, Tigers and Bears, to make meek humble Lambs; to raise up the dead in sin, and to bring to the Kingdom of Heaven, which is therefore called, The Gospel of the Kingdom: See to this purpose Psal. 19. 7. Isa. 53. 1. Rom. 1. 16. 1 Cor. 1. 21. Jam. 1. 18. Acts 26. 18. and for examples hereof, Acts 2. 37. & 11. 21. & 16. 30. The Law preparatively makes a way for Conversion and Faith, by humbling and affrighting the heart with the sight of misery; the Gospel effectively: This works Faith and Repentance, tells us of the remedy, the sufficiency of it, and how freely it is offered, then works an earnest desire after it, and an heart to leave anything that might let us from it; not that God is tied to this, but thus it hath pleased him to appoint ordinarily to work: In times of persecution he can bless, and doth reading of the Word to convert, yea, the report of private men: So also for Infants he hath another way (no less easy to him, then hidden and admirable to us) how to work in them, as he sanctified John the Baptist in his mothers womb: He hath not ordained Angels to come and tell us news from heaven, nor any to come from the dead with tidings, but Moses and the Prophets, Ministers to open and apply the Scriptures, and this he makes effectual. Its true, God prepares men sometimes by crosses, as the fire doth the iron, but most are moved presently at the Word; some by sickness or terror outward or inward, sent of God, have something brought to their conscience that they have heard, and so are converted; as others thereby prepared to the Word, and thereupon converted by it, as by experience hath been often found. This is the reason that the Devil hath ever been a spiteful enemy hereto, an enemy to true, sound, plain and diligent preaching; raising so many Enemies against it, laying so many logs in the way to hinder the course of it, raising up such in the Ministry as either preach not at all, or seldom, or in the fleshly words of man's wisdom, crying down preaching, under this or that color, &c. for he knows well that its the mighty Engine to batter his Kingdom; its that which pulls down the walls of Jericho, how base soever in the worlds eyes: Its the strong voice of God that casts Satan out of his hold and possession, his mighty arm that plucks us out of his power and Kingdom, and translates us into the Kingdom of his dear Son.

1. This teacheth us highly to esteem of it above all other means, not preferring or equalling thereto either Reading or Prayer, public or private; For what were this but to thwart the Lord? hath he blest these alike to win souls? If thou sittest at home and readest, when thou shouldest be hearing, God will curse thy pride, that thinkest to be wiser then he, or teachest any so to do.

2. It teacheth us to praise God for his unspeakable mercy towards us, that whereas most of the world sitteth in darkness, he hath given us the means of the new birth: If thou art hereby Regenerate, thou art happy, if not, thy case is hard; then will it profit us, when it hath wrought this in us; therefore pray unto God to continue his Word, and give it power to change thee, and that he would whet this two-edged sword to pierce through thee, and make it an hammer to break thy stony heart.

3. They that have it not, should mourn for it, and pray for it, as being subject to perish, For where prophesy faileth, the people perish: we must pity them who do not pity themselves.

4. Labor to profit daily by it, for its also for our further building up, and whereby we go on to perfection, praying that it may be so long continued, till we shall have no more need of it, or our poor children whom we leave behind us.

5. Pray to God to give it free passage every day, to the winning of many souls, to the accomplishment of the number of God's Elect, and let every man further it what he can to the utmost of his power, herein showing himself Christ's true friend: And let all men take heed of hindering the same; hinderers are enemies to men's souls, and to the Kingdom of Christ, and friends to the Devils Kingdom.

Here I may speak how God hath appointed Ministers to be the bringers of this glad tidings, that converts the soul, and that the Lord useth them as instruments to win the soul, who are therefore called in Scripture by many Honorable names, as, Men of God, Angels, Ambassadors from God, Spiritual Fathers &c. so, Builders, Laborers, Watchmen, Shepherds, &c. in respect of their pains; They are appointed over the Lord's flock, they have the trust of Souls, the greatest trust that can be; other callings are about men's bodies or goods, but this their Souls.

1. Therefore for Preachers, we must be faithful, in token of our thankfulness to God, that hath so highly honored us, and deeply entrusted us, so shall our reward be great above others; if we be unfaithful, we must look for greater damnation, as being treacherous in so weighty a work.

2. For people, how ought they to regard God's faithful Ministers, that watch over their Souls? Alas, how little are they regarded! how poorly maintained? everything too much, every little enough for them; whereas Lawyers, Physicians, &c. live wealthily, are much sought to: Its a plain sign men love their Bodies better then their Souls, and the Earthly Inheritance better then the Heavenly.

Which liveth and abideth forever. ] These words spoken of God, are to show how it comes to pass that the Word is able to Regenerate and beget us to a new and immortal life; namely, because it is the Word of him who liveth, and giveth life to all, and endureth for ever: If it were not the Word of such a one it could not; for as for the word of man, it can do no such matter. All the wisdom of all the men of the world put together, and used to persuade a sinner, are not able to change his heart: The word of a man can but stir up that in a man which is in him already; but to put anything into him that was not in him, it cannot.

1. This teacheth us to preach the pure Word of God purely, and not our own Devices: for what is the chaff to the wheat? not any word of man, this or that (how wise or ancient soever) can put life into a man: So, nor to mingle man's word with God's; it hath no need of help from man's testimony, let it alone, it shall be able to perform that which its appointed for. The Word of God is sharp enough to divide between the joints and the marrow, though it be not whetted on this or that man's Grindstone. As Pearls need no painting, so that which is of incomparable power, and is pronounced to be mighty, hath no need of the help of weak man.

2. Let him that is born anew by the preaching of the Word, be well assured he shall live and endure forever, as God so liveth and endureth; as everyone that is not begotten thereby, shall through God's judgment live after a sort and abide forever, but it shall be in everlasting woe and misery.

Verse 24.

For all flesh is as grass, and all the glory of man as the flower of grass: the grass withereth, and the flower thereof falleth away.

Verse 25.

But the Word of the Lord endureth forever; and this is the word which by the Gospel is preached unto you.

THe Apostle now laboreth to make men labor for their part in this Regeneration whereof he had spoken, and that is by showing the miserable state of a carnal and unregenerate man; and that a man without this hath nothing that good is, nothing that can please God, that can stand him instead, and bring him to Salvation; for whatsoever is in man besides this, is flesh, is corrupt and sinful, and so consequently vain and vanishing as grass; yea, the best thing that is or can be in an unregenerate man, is but as a flower, that fadeth soon away, and cannot abide the heat of the Sun; no more can anything in an unregenerate man abide the censure and judgment of Almighty God: and this he doth to drive as well carnal men out of themselves, and make them labor for this grace of Regeneration; as to stir up them that were Regenerate, to be thankful to God for this marvelous work, and labor to walk worthy of it in all fruits of holiness and obedience.

Now having laid out the misery of a carnal men, yet he leaves him not so, but tells him that there is a means to help this, and to bring him to an happy state, and to live forever; namely, The Word of God, which endureth forever, whereby the Soul is converted, Faith wrought, we united to Christ, and fetch from him as pardon of sin by his death, and favor by his obedience; so, ability to live the life of grace here, and the life of glory hereafter. But lest any should say, But where is this Word that is able to do thus wonderfully for us? and how must it be dealt with to make it thus effectual for our Regeneration? He tells them, that its among them; and being sincerely preached, and humbly heard, believed and obeyed, would become effectual to their Salvation.

In the words we have both the Law and the Gospel: 1. The miserable state of all unregenerate men. 2. The mean to make us live forever. Both these are set down in two Propositions: The first concerning the base estate of a carnal man, hath two branches, one a degree above another; The first, that all flesh (that is, whosoever is carnal and unregenerate) is grass, that is, frail, brittle, fickle, perishing, which is not only in respect of his bodily estate, but anything else in him. The second, that the glory of man (that is, the best things that be or can be in him) are as the flower of grass, vain and vanishing. The second concerns the Word of the Lord, that it endureth forever, and that to make us live forever, by uniting us to Christ the Fountain of life.

The words are taken out of Isa. 40. 6, 7, 8. (where note by the way, that no text is ever cited out of the Apocrypha ) the Apostle being guided by the same Spirit that the Prophet was, looking upon the same sense, not standing precisely upon the very words.

All flesh is as grass,] Though it be not chiefly meant of the frailty and brittleness of our bodily condition, yet it is also included; of which a little.

This our life is often compared to grass, and that fitly: for as grass is subject to come to an end many ways, so we. It may be blasted with the East-wind as soon as ever it peers out of the ground; if not that, yet in the spring the beasts will crop and bite it off; if it miss both these, yet the mower will cut it down with his sithe; if it escape all these, yet there is one thing coming that it cannot escape, namely, the cold frosty winter, whereby it must needs wither away: So we may be blasted as soon as we be born; how many have died the same day they have been born, or shortly after? if we scape then, yet some disease may bite us in our youth; or if we miss both these, death with his sithe may cut us down in our middle age; but if yet we scape, the winter notwithstanding of old age will wither us away, and we cannot shift it.

Alas, we are as a bubble, a vapor, of no continuance, so vain a thing is man, lighter then vanity: A little too much heat or cold, * a little blow with a Horse foot, a bad savor, or the like, can quickly make an end of us: Alas, we carry the matter of many diseases daily about us, in our bosoms and bowels; insomuch that all must die: Its so appointed, It cannot be shifted, Its the way of all flesh, high and low: This grim Sergeant knocks at every door, spares none, will not be bribed by any, Money, Physic, Wit, Wealth, cannot free us from it; even Methuselah died: They that have been most unwilling, yet have died; where are all our Forefathers? where all the mighty Monarchs? long since gone, and so must we, there's no remedy: yet we know not when, today or tomorrow, this year or the next; nor where, at home or abroad, in our bed or in the fields, by sea or land, nor how of a natural or violent death: Here today, tomorrow gone; The fairest flower may be soon welked: A few years ago we said, Our Fathers and Mothers are dead, and shortly our Children will say so of us, one Generation passeth, another succeedeth.

1. This may well serve to humble us, pull down our Peacocks plumes: Alas, why should we be proud? proud against God, as most be to shake off his commandment, to stand in no awe of his Word, but to do that which he flatly forbids, nay, though he threaten never so severely? O thou poor Worm, thou Snail, what art thou poor Potsheard, that darest lift up thyself against thy Maker, the mighty and glorious Lord of Heaven and Earth? shouldest thou not fall down at his footstool, and say, Speak Lord, for thy poor Creature is ready to do whatsoever thou requirest, as its right meet, and my bounden duty so to do? proud against our Neighbors, what art thou that liftest up thyself proudly, vaunting of thy Beauty, Birth, Strength, &c. mayest thou not be laid full low ere tomorrow Night? what art thou that treadest others down by thy greatness, mayest thou not be laid where others shall tread on thee, and that shortly? what art thou, who so proudly deckest thyself with endless cost and time? why dost thou so gorgeously set out, and take such delight in a piece of clay? may it not lie by the walls this week? may not a Tuft of grass be cut down this night? O that there should be such excess, cost, vain fangles, endless and too much time spent in trimming up the body, and no care of decking the soul! O this curious and long dressing and pinning is but for a day! and yet what a great deal of precious time is spent this way? Also what art thou that bearest malice against thy Neighbor, and will not be pacified, but threatnest to be revenged? Alas poor soul, where mayest thou be ere that time? lay down thy displeasure today, lest thou die to morrow, and die in wrath.

2. This may abate our care for the world: O how do men toil and care, as if they were to live here, and never die, when as die they shall, and that haply very suddenly!

3. This should make us labor, always to be prepared for death: To this end, 1. Labor to be assured of the forgiveness of our sins, and that the book be crossed, the reckonings canceled, and God at peace with us; woe be to him that dies, these things being not discharged: But alas, most as if they were not enough indebted already, run on more and more. 2. Walk ever carefully in the fear of God, that we may be found well-doing; but how do most live in sin, that they are unfit to die. 3. Be we not fettered nor entangled with the profits, pleasures, and excessive cares of this life. 4. Imploy we ourselves carefully in some measure about the work whereunto we are called. 5. Wait we for the Lord's coming, being always desirous thereof.

4. It should make us (seeing we be but grass) not to promise great matters of ourselves; We will do this or that, We will be revenged of him ere seven years come to an end, We will go and buy and sell, and get gain, and tarry thus long, We will repent seven or ten years hence: Alas poor fool, art thou not ashamed to show thy folly? Alas poor Creature, whereof art thou made? Thou thinkest of heart of Oak, Marble or Cedar, remember thou art but grass: Reckon not without thine Hoast, boast not of tomorrow.

Be we hereby stirred up to do all the good we can, while we may, and work while its day; If thou hast to repent, do it today, hear this Sermon, keep well this Sabbath, thou knowest not but it may be the last; come this Communion, thou knowest not whether thou shalt live till another.

6. Never trust to any mortal friends, haply they may be gone when thou shalt have most need of them, and when they might do thee most good; Trust in God that lives forever, who is Almighty, ever a merciful Father and a Friend to his: So, make the best use of any friend while thou hast him, People of their good Ministers, Husbands of their gracious Wives, Children of their godly Parents, &c. Thou knowest not how soon they may be taken from thee; we shall hear lamentings after the death of such, buts it more wisdom to make use of them while they be with us: so for thy Enemies, fear them not too much, they are but grass, they may be taken away ere the time come wherein they should have hurt thee.

7. For our Children, delight not too much in them for their beauty, stature, growth, they are but grass; If we set our mind too much on them while we have them, we will be too excessively grieved when God takes them from us; love them moderately of God's blessings: If we bring them up in the fear as God, that they may prove gracious, and instruments to honor God in Church and Common-wealth, we do well: Take heed we prank them not up too much, or too much cocker them, and give them the head, as David to Absalom and Adonijah; as also that we rake not greedily for them, and so hinder God of his service: If they be perkt up to high, or regarded more then the glory of God, its the next way to provoke God to pull them down.

And all the glory of man as the flower of grass:] Not only the glory of men, as Nobles, Princes, Great-men, High-born, Wise, Witty, Learned, and the like, which are the chief, are as flowers, somewhat finer and fairer then grass in color, & of them some fairer then some, but even the greatest man is but a flower, that for all the beauty fades as soon as another: But this is the meaning, that