THE purpose of the Apostle in this Epistle is to confirme the Christi­ans, The scope of the Epistle. to whom he writes, in the faith, and to assure them, that it was the true grace of God, they had recei­ued, and to perswade them to all possible care of sinceritie of life, becomming the Gospell, and to constan [...]ie in tryalls.

[Page 2] The Epistle stands of three parts: The parts of the Epistle. 1. The salu­tation, Chap. 1. ver. 1, 2. 2. The body of the Epi­pistle, ch: 1. v. 3. to ch: 5. v. 12. 3. The Epilogue or conclusion, ch: 5. v. 12. to the end.

These two verses then containe the salutation: The parts of the salutation. where obserue, 1. The person saluting: 2. The persons saluted: 3. and the manner of the saluta­tion it selfe. 1. The person saluting is described, 1. By his name, Peter: 2. By his office, an Apostle: 3. By the author of his calling, Iesus Christ. 2. The persons saluted are described, both by their out­ward estate, and by their spirituall estate. For their outward estate, note both, what it was, and where it was: they were strangers of dispersion, and that through Pontus, Asia, &c. For their spirituall estate; they are Gods Elect, and their election is amplified: 1. By the foundation of it, which is Gods [...]ore-knowledge: 2. By the meanes of exe­cution of it, which is the sanctification of the spirit: 3. By the end, which is twofold: 1. obedience of life: 2. remission of sinnes by the sprinkling of the blood of Christ. 3. The forme or manner of the salutation is in the end of the second verse.

Peter] This Apostle was by Nation of Galile, Who Peter was. borne in the towne of Bethsaida: His fathers name was Iona, or Iohn a fisherman: He was the brother of Andrew, who (as they were fishing at the sea of Galilee) of a fisherman was made a [...] of men Matth. 4. 15.: His name at his Circumcision was Simon, and this name of Peter was giuen him by his Sauiour Mark. 3▪ 16.. It signifieth a stone, a rock, per­haps it was giuen him for his confession, and ac­knowledgment [Page 3] of Christ the rock 1 Cor. 10. 3., vpon which the Church was buitt: Hee was called by our Sa­uiour Cephas Ioh. 1. 42., which in the Chaldean tongue is of the same signification. The Siriack version sets the title of the Epistle thus: The epistle of Peter Simon Cephas. This is he, that was euer accoun­ted a Prince amongst the Apostles, taught in the mysteries of the kingdome of heauen by the voice of the Sonne of God himselfe before his death: This is he, to whom the Lord after his resurrection three times said: Ionah, louest thou mee? feede my sheepe, feede my lambes. It is storied of him, that in one day he converted 3000 soules: Hee cured Aeneas of the palsey: raised a to life, first preached to the Gentiles being instructed by a signe from heauen, and baptized Cornelius with his houshold; He was by agree­ment appointed to be the Apostle of the Circum­cision Gal. 2..

Apostle] Peter had a threefold call from Christ. 1. To the Discipleship Matth. 4. Ioh: 1.. 2. To the Apostleship Mark. 3.. 3. and then to the Apostleship Ioh. 21. againe, hauing fallen from his former call, by his threefold deniall of Christ.

An Apostle was the highest office in the Church. The Apostle Eph. 4. reckons the callings of the Ministerie; some were extraordinary: viz: Apo­stles, Prophets, Euangelists: some were ordinarie, viz: the Past [...]rs and Doct [...]rs.

His mentioning of his Apostleship here shewes three things: 1. Authoritie. 2. Modestie. 3. Con­sent.

[Page 4] 1. His authoritie must needs be great, seeing he was the Orator, Legate, Embassadour of Iesus Christ, which should perswade these, to whom he wrote to receiue his doctrine with all reuerence, and care; and not them onely, but vs also, for whom it is left vpon record, so as what is here forbidden wee should take heed of, and what is commanded wee should receiue as the words of Christ: we should take heed, we fashion not our selues after the lusts of our former ignorance, vers. 14. and not dare to liue in mali [...]e, decent, hypocrisie, &c. ch. 2. 1. or yeeld to the [...] that fight against our soules, chap: 2. 12. or to be offensiue, or disobedient in our par­ti [...]ular callings, ch: 2. & 3. or to reuenge our selues, ch: 3. 8, 9: or to liue after the wills of men: or to [...] in the sinnes of the Gentiles, such as are men­tioned, ch: 4. 3, 4. and so of the rest.

2. His modestie appeares in this, that he seekes not principalitie or Primacie

3. And his consent, in that he professeth hereby to bring no other doctrine, then that the rest of the Aposttes did. For being in the same office with them, he brings the same words of Christ also.

Of Iesus Christ] Here he shewes, who put him into this office, and Apostleship, euen he, that was [...], head of all principalitie and power: The [...] and eternall wisdome of the Father: The image of the invisible God: The first borne of euery creature: The great [...]: The Promised [...]eed: The sonne of Dauid: The Lord our righte­ousnes: The shepheard [...] and bishop of our soules.

He is called Iesus a Sauiour, an Hebrew name, [Page 5] to intimate the interest of the Iewes, and Christ annointed, a Greeke name, to [...] the [...] of the Gentiles: the ioyning of both [...] together, note that he is a perfect Mediator without respect of persons for the elect both of Iewes, & Gentiles.

It is a matter of great weight in the condition of life, [...]ee li [...]e in, to haue, and to be able to shew a good warrant, and sound calling therevnto: For the knowledge of our calling from God may both incourage vs, and support vs: incourage vs to doe the worke required, as in this case of preaching: Woevnto vs, if we preach not the Gospell when wee are sent of God: support vs against all the trou­bles, that may befall vs in our Callings for the doing of our duties.

Seuen sorts of men transgresse about this matter of calling. Seuen sorts of men transgress about their Callings.

1. Such as runne into callings, before God send them: as many Ministers doe.

2. Such as liue by such meanes, as God calls them from, as they doe, that liue by vsury, lottery, oppression, deceit, &c.

3. Such, as doe the workes of a lawfull calling at an vnlawfull time, or on the Sabboth.

4. Such, as abide not in their callings 1 Cor: 7..

5. Such, as meddle with many Callings, or Vo­cations, being called but to one.

6. Such, as liue without a calling 2 Thess: 3..

7. Such, as are slothfull to execute the calling, God hath set them in: If Christ make Peter his Apostle, or [...] Christs Apostle, he must go and [...].

[Page 6] Thus of the person saluting.

The persons saluted are first described by their outward estate:

The strangers, [...] that dwell here and there.

There are three opinions about these strangers, who they should be: 1. Some thinke they were the provinciall Iewes, who were scattered into these parts, and converted to the faith of Christ by Paul and Silas, [...] and because Siluanus (which is Si­las) was about to returne to visit these Churches, therefore Peter writes by him: Hierome thinkes, they were converted by Peter himselfe, who had preached vnto them, when he was Bishop of An­tiochia. In the sixt of the Acts, there are two sorts of Iewes, viz: [...] Grecians, and Hebrewes: The Grecians were such Iewes, as were scattered a­broad: The Hebrewes were such, as kept their owne state, and remoued not. There are two rea­sons alledged, why these prouinciall Iewes should be meant: 1. Because they are not simply called strangers, but strangers of the dispersion, which should note such Iewes, as were driuen thither either of old, or by the persecution about Stephen, or at other times after. 2. Because it was agreed, that Peter should be the Apostle of the Circum­cision.

Others thinke, they were Gentiles converted to the Iewish Religion, [...] and so they take strangers and Proselites to be all one; and to such Peter preach­ed Act: 2. and converted many of them, and they thinke he writes to them now.

Others thinke, that this Epistle is so written to [Page 7] the Iewes, as it is intended also for those elect Gentiles in those parts, [...]. because he saith chap: 2. 10. that these people were not in times past a people, nor vnder mercy, but now were the people of God, and had obtained mercy: which words doe not so fitly agree to the Iewes, and so all the Elect of God are strangers in this world, and so the word is euident­ly vsed, ch: 2. 12. and I thinke it is to be taken in this last sense.

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

1. In respect of absence from his naturall friends, and his natiue soile: so Abraham was a stranger in Canaan.

2. In respect of the want of Gods fauour and grace, so wicked men are strangers from the coue­nant of promise, from the Common-wealth of Israel, and from the life of God Eph. 2. 12. & 4. 17..

3. In respect of the contempt of the world: so Gods children, when they begin to feare God, the world accounts them as strangers, & auoids them: so Dauid was a stranger to his brethren & kinred Psal: 69. [...].

4. Some make themselues strangers by a will­full retyring, and discontentment for crosses that befall them 1 Pet: 4. 12..

5. In respect of absence from the heauenly Ca­naan, and the troublesome condition in this world, and so all Gods elect are strangers.

Gods elect then are strangers in this world: Doctrin. this point is abundantly confirmed in these places: Gen: 47. 9. 1 Chr: 28. 15. Psal: 39. 13. Heb: 11. 12, 13. & 13. 14, 15.

[Page 8] And it may teach vs many excellent things for the ordering of our cariage both in our selues, Vses. and toward others.

There are 12 things, 14 Things Wherein wee should be like strangers. which may be gathered out of this metaphoricall tearme, to teach vs (with much life) by the comparisons may be taken from thence: Or there be 14 things, wherein we should be like to strangers.

1. A stranger is vnacquainted, and hath little to doe, but with his iourney: so while we are in this world, we should thinke chiefly on our iourney, and keepe our selues estranged from the world, dissoluing our sinfull acquaintance, and keeping our hearts from the cares of life.

2. A stranger vseth to be much affected with lesser curtesies in a strange place, Ruth 2. 10. so should we be thankfull to God for any kindnesse in this world: it is enough it shall goe well with vs in heauen, we should say with Dauid, who am I, and what is my people, that we should &c. for all things come of thee? Now therefore our God wee thanke thee, and praise thy glorious name: for we are strangers before thee, and [...]iourners, were all our fathers: our daies on earth are as a shadow, and there [...], 1 Chron: 29. 14, 15.

3. A stranger is wont to be glad of any good company, that will go with him, thogh it were but a part of the way: How should we then with all ioy, and dearenesse intertaine Gods seruants into our inward and perpetuall society? These are they will goe with vs to heauen.

4. A stranger will bee carefull to inquire his [Page 9] way, feares to misse it, seekes best directions, and [...] euery day, yea and at euery turning: It will not serue his turne once, or twise, or seldome in his iourney to take generall directions: yea he is glad to aske of any body, euen children, when he is out of his way, or doth but feare it, or is in danger of it: And shall not this teach vs to make more con­science of asking the way to heauen? how should we goe to God to seeke a way of him? yea going and weeping we should goe, and aske the way with our faces thitherward, Ier: 51. 4. Ezra 8. 22. How should we be glad of guides, and make our selues also equall to them of the lower sort, that by con­ference, and all good helps from Ministers, and godly people we might receiue daily directions? It is a horrible plague to haue a heart, that is not willing and forward to aske questions about the way to be saued, and intolerable pride not to make vse of any that can giue vs counsell. O the incre­dible stupiditie of our spirits! we that cannot tra­uaile in a road-way, that perhaps wee haue gone before, without euery houres questions, yet thinke our selues wise enough to finde the way to heauen with little, or no directions.

5. A stranger lookes not for great things for himselfe, he doth not seeke honors, and offices, and possessions in the Citty he trauells through: his care is onely for necessaries for his iourney. And are not we strangers on earth, and is it now a time for vs to take vp our dwellings here, and to seeke great things for our selues in this world? Ier: 46. 5. a stranger neuer pleads any priuiledge in the place [Page 10] he comes to: and this was the ancient minde of the godly Pa [...]iarks, they quitted all claimes, and confessed plainely, they were but pilgri [...]s, and embra­ced the promises as their portion, and so set vp their rest in their hopes, Heb: 11. 3.

6. A stranger can endure wrongs: He staies not his iourney to turne againe to euery dogge, that barkes at him, nor to seeke reuenge for euery indig­nitie: He lets not his iourney for euery showre of raine, and should it not be thus with vs? Why do wee feare reproch? what stand wee still at euery s [...]ander? why busie we our heads for proiects of reuenge? or our hearts with indignation at euery currish caitiff, or dogged Doeg, that will falsely ac­cuse our good conversation in Christ? When will we come to our iourneyes end, if we euery day trouble our selues with the indignities we receiue in this strange world? let the currs barke, ride thou on, and minde [...]thy way. What if thy crosses fall like raine? ride on, it is but a shower, it will be ouer.

7. A stranger or tr [...]ueller, so thinks of his tra­uaile in the day, that he lookes for rest at night, and so takes his rest at night, as he resolues to trauaile againe in the morning: so should we be minded: In prosperitie to prouide for aduersitie, and in ad­uersitie to hope for prosperitie againe, as assured, that man abideth in no certaine stay here.

8. A stranger neuer measures his owne worth, by what he findes in the way, but by what he shall possesse when he comes home: 1 Cor. 5. 6, 7. so should a Chri­stian doe, he should liue by faith, and not by sight: It matters not, what the world thinkes of him, [Page 11] his greatnes is in the kingdome of [...].

9. A stranger will be glad to send home vpon any opportunitie, and to get any friend to prouide for him against he come: should not wee then be glad of any opportunities to send home to heauen by our prayers, and to beseech Christ (our friend, Ioh: 15. 15.) to prouide our place for vs, who is ready with all willingnes to doe all our busines in heauen for vs?

10. A stranger is vnskilfull in the language of the seuerall people, where he comes, only cunning in his owne language: So it should bee with vs, though wee finde in one place the ambitious man telling of his honors, offices, liuings; and in ano­ther place the couetous man telling of his barnes, wares, bargaines; and in another place the volup­tuous man telling of his dogges, sports, whores; and in another place the wrathfull man, telling of his aduersarie, wrongs, reuenge, &c: yet we should keepe vs to the language of Canaan, and speake as becomes the oracles of God, and the gifts God hath made vs stewards of.

11. A stranger is cautelous and wary, he lookes to his words, and behauiour: So should a Christian be circumspect, and get the wisdome of a serpent with the innocency of a doue, hee should not be curions, nor inquisitiue, but studie to be quiet, and meddle with his owne busines, Phil: 2. 14, 15.

12. A stranger striues to ride on merrily, and to weare out the tediousnes of the way with singing sweet songs to himselfe: So should wee: our [...] should be of the statutes of God in the house [Page 12] of our pilgrimage, Psalm: 119. 34.

13. A stranger, if by ignorance or passion bee haue brought restraint, or bonds vpon himselfe, hee will vse all possible intreaties, and meanes to get himselfe loose againe, that hee may goe on in his iourney homewards: so should we, it by sinne we haue brought restraint vpon our selues, wee should neuer be quiet, but powre out our teares & prayers vnto God, and vrge him to be good vnto vs euen for this reason, as Da [...]id doth. Ps: 39. 12, 13.

14. A stranger specially hath his minde still running vpon his home, his thoughts, desires, long­ings, wishes, and all for his iourneyes end: So should it be with a Christian, his conuersation should be in heauen, and our affections continually run­ning after God, and heauenly things, Phil. 3. 20. [...]eb. 11. 12, 13, 14, &c. & 13. 14, 15.

This also should teach vs, seeing Gods children are strangers in this world, to vse Gods pilgrims with all honor and kindnes: let them be as princes of God amongst vs, though they be now far from home, yet they are noble persons, they are Gods heires, learne of the very Hittites, Gen: 23. 4. 6.

This doctrine may also serue for great reproofe not onely to wicked men, who like cursed Edo­mites, Hab. 12. abuse Gods Israel in their iourney: but also for many, that are in Israel, yea of Israel, for their worldlinesse and continuall plodding cares about the things of this life, miserably for­getting, that they are but strangers, and this world is but an Inne: Ps: 39. 5, 6. Eccles: 7. 1, 2.

Lastly, we should gather consolations to com­fort [Page 13] vs in our trauaile to heauen; certainely the Lord hath a great care of his pilgrims, he keepeth the strangers, Ps: 146. 9. If God command men to vse strangers well, and not to wrong them, Exod: 22. 21: or vex them, Le [...]it: 19. 33: but loue them, Deut: 10. 19: how much more will GOD himselfe haue mercy [...]n his banished, and pitty his weary seruants in their trauaile. What though the way bee long, and labour great, and dangerous: yet thinke of two thi [...]gs: 1. That Christ will bee the guide of the way, and neuer leaue thee, nor for­sake thee: 2. How great thy happinesse shall be, when thou art come home to that heauenly Ca­naan, that glorious new Hierusalem, the Citie of the great King, when God shall wipe away all teares from thine eyes, and giue thee a thousand-fold for all thy trauaile.

Dispersed here and there] If we vnderstand this of the Iewes: It shewes the malice of wicked men: if they may haue their wills, they will neuer be quiet, till they driue the godly from them.

If we vnderstand it of the Elect in generall, it teacheth vs:

1. That Gods children may bee driuen from their natiue dwelling, God doth not alwaies build them a house in their owne land.

2. That the Church of God is not tyed to any one place, neither to Rome, nor to Ierusalem.

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

4. That the Church hath not alwaies an ex [...]er­nall glory to commend it: It consists som [...]times [Page 14] of a few scattered persons, that liue stragling here and there.

5. That there may be a great inward beauty vn­der a despised condition: These dispersed ones are glorious creatures, sanctified in their spirits vnder the abundant mercies of God, that haue liuely hope through the sprinkling of the blood of Iesus, such as shall haue an immortall inheritance.

6. That there may be excellent order in appea­ring confusion: One might thinke the husband-men spoyled their come, when they scatter it a­broad the ground: and yet we know, it is better so, then when it is in the barne all on a heape: so [...]s it with the godly.

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

Ans. I answer: First by this meanes they carry the light of the truth all abroad the world: The good that comes by the dispersion of the godly. 2. By this meanes, they preserue the whole earth. For they are the worlds guard: they beare vp heauen as it were: were it not for these the world would be destroyed: and by their dispersion they binde Gods hands, as it were, from the places, wherein they are, and keepe off his fierce iudgements; and besides it is good for the godly themselues to be a sunder thus: It quickens them to prayer: It makes them loue and long one for another more: It prepares them for hea [...]en: It traines them vp in spirituall soldiery, when they see they must fight alone: All the riches of a Christian is his armour, and he hath nothing, but what he gets by wrastling and fighting.

[Page 15] [...]

For the Ge [...]graphy of these places: some thinke they all belong to [...]: Hence some of the Fathers cite this Epistle by this title: [...] [...]. Some say, they were called by one name of [...] [...]: Others say, they are all in [...]: It is certaine, they are all in Greece [...].

Two things may be obserued from hence.

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

2. That vnthankfulnesse and contempt of the Gospell, and sinfull li [...]ing may ruinate famous Churches. Where are the Churches, that then were in those places? Oh how hath the Turkish furie swallowed vp almost all amongst them? If we continue in sinne, may not our [...] set, as well as theirs?

Hitherto of their outward estate. Their spiritu­all estate in generall is comprehended in their election.

Elect.]

There is a fourefold election. [...]

1. There is a generall election of a Nation, [...] Citie, singled out to the benefit of Gods generall couenant: and so Israel was Elect [...] 4. 37..

2. There is an Election to [...], which is the eternall predestination of God appointing cer­taine men to be vessels of mercy, and to enioy the glory of heauen [...] 1. 4, 5..

3. There is an Election [...] sandification, which [Page 16] is performed in time by the power of the Gospell, separating the fore-ordained from the ma [...]e of forlorne men vnto holinesse of life [...] 15. 19.: This is no­thing else, but effectuall vocation.

4. There is an Election to the administration of some [...], as to the Apostleship [...] 670..

Election imports a singling of a man from some thing, that is vile and miserable; From what they are elected [...] and so the godly are elect from the masse of condemned men in Adam, and from vnder the power of Sathan, and the kingdome of darknes: from the first death: from the company of euill men: from the tyran­nie of sinnes of all sorts: from the rigor and curse of the law, and eternall condemnation.

These Elect men are not to be knowne by How they may be knowne. their numbers [...]: 7. 7. wit, wealth, nobilitie [...], beauty, perso­nage [...], nor by their presence, paines, or prioritie in Gods vineyard [...]: but they are to bee knowne both by their birth, and by their life: By their birth, and so they may be knowne, for they are borne of God, borne by promise, borne againe: they are then called and conver [...]ed of God, Rom: 8. 30. By their life, they may be knowne, for they d [...]part from in [...]quitie, and call vpon the name of the Lord, 2 Tim: 2. 19. they are fruitfull in well-doing, and their fruits remaine, Ioh: 15. 16: they are holy and [...], Eph: 1. 4: they beare the [...]mage of the Senne of God both in holinesse, and sufferings: [...]or holines, Rom: 8. 29. They [...]ound in faith, vertue, godlines, knowledge, temperance, pa [...]ence, brot [...]erly [...], 2 Pet: 1. 5: 6. 10.

These Elect men haue admirable feli [...]ities, and [Page 17] priuiledges aboue all the men in the world: For

1. They haue most deare acceptatio [...] with God, 8 [...]. in his beloued, [...]ph: 1 [...]5: they are his delight, Psal: 132. 13: his chiefe treasure, Ps: 135. 4: his pecu­liar people, Deut: 7. 6. & 26. 18.

2. They are adopted to bee the children, and heires of God in Christ, [...]: 1. 4.

3. They haue the pleasures of Gods house, Ps: 65. 4, 5.

4. In adver [...]tie they are sure of countenance; Esay 41. 8, 9: Protec [...]ion, v: 10: the au [...]nging of their wrongs, Esay 41. 11, 12. Luk. 18. 8. deliue­rance and [...], Zach: 1. 17. 20. 21.

5. The non-suting of all actions, and accusati­ons in heauen against them, Rom: 8. 35.

6. They are made the friends of God, and from thence haue audience in all sutes, and communication of the secrets of God, Ioh: 15. 15, 16. Deut: 4. 7. 37.

7. They are assured of preseruation to the end, Ma [...]th: 24.

8. They shall obtaine glory in Iesus Christ, be­ing chosen to saluation, 2 Thess: 2. 13, 14, 15.

Hence we [...] may informe our selues: 1. That there is a choice: Vses. God did not driue in whole N [...]tions, Cities, Townes, &c, but a certaine number of them. 2. That the doctrine of Election may be taught: It is true, that it is in some respects strong meat, and hath in some things an Abyssus.

It should also inflame in euery one of vs, both praises, and prayers to God, that he would aboue all things remember vs with the fauour of his people [...] and comfort vs with the ioy of his chosen [...]., and abo [...] [Page 18] all care, to care to make our calling and election sure, 2 Pet: 1. 10. What shall it profit a man to be sure of his house, money, lands, &c. and not to be sure of the saluation of his soule? Know yee not that Christ Iesus is in you, except you bee repr [...]bates? 2. [...] 13. 5.

Such as finde by the signes, their Election, should abound in all possible thankfulnes to God, 2 Thess. 2. 13. &c.

Further, hath God chosen vs, and shall wee not liue like Gods Flect? It should teach vs to inde­uour to shew by our works, that we are chosen of God, separating our selues from the wicked, and holding forth the light of the truth in all vnrebu­kablenes of holy conversation, not being discou­raged with ill entertainment in the world, Deut: 10. 12. to 18. & 14. 1. & 26. 16. &c. Eph: 1. 5. & 2. 10. Ioh: [...], 20. &c.

[...] learne not to be asha­med of Gods Flect, but choose vnto vs, whom God hath chosen to him: choose them, I say, both to honor them, and to sort with them, and to coun­tenance them, and defend them. Ministers should acknowledge these in their teaching, and great men in [...].

This also may be a doctrine of singular terror to wicked men, that will not bee gathered and call'd by the meanes of saluation, Esay 66. 4, 5. If it be such a felicitie to be chosen of God, what miserie is it then to be reiected of God for euer? If such a [...]exation to be disgraced and scorned of great men, what is it then to be reiected of the [Page 19] great God? and this is the more wofull, if the fore-runner of the full declaration of it be vpon men, I meane a spirit of slumber, Rom: 11. 7. 10.

And thus of Election.

This Election is first amplified by the ground of it, which is the fore-knowledge of God.

According to fore-knowledge.]

Prascience or fore-knowledge in God is consi­dered more largely, Distinctions about prae. science. or more strictly: more large­ly, and so it notes the whole act of praordination: so in the 20 verse of this chapter, it is rendred or­dained: more strictly and properly, for the know­ledge of God, praeceding in order the appointment to the end, and thus it is taken two waies: For there is a praescience, [...] they call in schooles absolute, by which God from eternitie doth know all things simply and absolutely: [...]. so the word is vsed, 2 Pet: 3. 17: There is also a praescience, they call speciall, [...]. by which God not onely knoweth the Elect, as he knoweth other things, but acknowledgeth them for his, and loues them aboue all others, and this is called the knowledge of approbation. Rom: 8. 27. & 11. 2.

In the first sense there is difference betweene Fore-knowledge, Prouidence, and Predestination: Praescience reacheth to all things, to be done either by God, or any other, and so to sinnes: Prouidence reacheth to all, that God would doe: Praedestina­tion only to the counsell of God about reasonable creatures.

Quest. If any aske after what manner God views things, or lookes vpon them, or knowes them?

[Page 20] Ans: I answer: How God knowes things. that we are not able to expresse the manner of d [...]uine knowledge, vnlesse it be by way of negat [...]on, that is, by d [...]nying to God those wayes of knowledge, which are in the creatures, and note imperfection: For God doth not know things

1. By sense, as by hearing, seeing, tasting, &c: For these thing [...] are in God onely by an Anthropo­p [...]t [...]y, or Metaphore.

2. By opinion or coniecture: For that know­ledge is neither certaine, nor euident, and therefore cannot be in God.

3. By faith: For God knowes nothing by rela­tion, or report of others. Besides, though faith be a certaine knowledge, yet it is not euident. Heb. 11. 1

4. By Arte: For God doth not know things by de [...]ining, diuiding, compounding, or reasoning.

5. Successiuely: For God knowes all things in one view, and not one after another.

6. Nor lastly by Images, but by his essence, by a way more excellent aboue all Men or Angells, by a knowledge most true, certaine, euident, and per [...]e [...]t.

In this fore-knowledge of God is as in a booke recorded the person [...], birth, qualities, and deaths of [...] man, Psal: 139. 16: and the deeds of all men, according to which they must be iudged.

The speciall fore-knowledge of God lookes vp­on the [...] onely, and is ioyned with an infinite [...] and delight in them, Rom: 8. 27. & 11. 2. [...] 2. 9. Exod. 33. vlt. This is called the Lambs [...] of life, and the writing of the house of Israel, [Page 21] Esay 4. 4. Reuel. 20. 12. Phil: 4. 3. Dan: 12. 1. Ezech: 13. 9.

The Vses follow.

1. For information: Vses. Wee haue here a sea of contemplation, that the heart of man can neuer be able to conceiue of. How great cause had the Apostle to cry out as he did, O the depths of the wisdome of God! so Dauid Ps: 114. 24. Ro: 11. 29. Secondly, this may shew vs, that men cannot possi­bly be iust before God, seeing the knowledge of God is so excellent and infinite, Iob 9. 2, 3.

2. The doctrine of this infinite and eternall knowledge, or fore-knowledge of God, is vsed in diuers scriptures for singular consolation in diuers distresses: How the fore-knowledge of God may cō ­fort vs in di­uers distresses. as

1. Against the malicious practises of euill men, that set themselues against the godly. They shall not preuaile, though they thinke the Lord doth not see: yet they shall one day know, that he that made the eye doth see, and he that gaue man vnder­standing will correct: and for the godly in the meane time this may comfort them, that all the haires of their head are numbred: Psal: 94. 1. to 12. Matth: 24.

2. Against the errors, & spirituall frauds, and de­ceits of men: The deceiuer and the deceiued are with the Lord, Iob 12. 13. 16: and therefore it is not possible, that the Elect should be finally decei­ued. Matth: 24.

3. Against our owne cares, and doubtfulnesse vnder the afflictions, and troubles of this life: Doth our heauenly Father know what wee stand in [Page 22] neede of? Matth: 6. 33. doth not knowledge also extend to the number, times, places, and measure of our crosses? and not our persons onely, but our banishment [...]eares, &c, are in his booke. Ps: 56. 9.

4. Against our vnbeleefe and distrust of Gods loue, and fauourable acceptance of vs; His eye hath beene euer, is, and will be vpon the righteous: Psal. 34. 16.

5. Against the feare of falling away: Is not the foundation of God sure? Hath it not this seale, hee knoweth who are his? 2 Tim: 2. 19.

6. Against the spirituall distresses, and diseases of our soules: Hee hath experience and skill to heale the broken hea [...]ted, and this is a great addition to our comfort, he knowes our destres in all the af­flictions of our spirits, Ps: 147. 5.

7. Against the troubles of our priuate Calling: Thus God comfor [...]ed, and incouraged Ieremy: Before I formed thee in the belly, I knew thee; and before thou camest out of the wombe, I ordained thee a Prophet to the Nations, &c. Ier: 1. 5, 6, 7.

8. Against the weaknesse of our faith in things promised, and are not yet performed: In respect of this fore-knowledge, he calls things, that yet are not, [...] they were. Rom: 4. 17.

9. Against the doubt of audience, and succese in pray [...]er: and the Lord said vnto Moses, I will doe this thing also, that thou hast spoken. For thou hast found grace in my sight, and I know thee by name: Exod: 33. 1 [...]

10. Against the feare of Gods wrath, and forsa­king of man, when he enters into iudgement: The [Page 23] Lord will not cast off the people, whom he knew before. Ps. 94. 12. to 17. Rom. 11. 2. & 8. 29.

11. Against the contempt of the world, and the censures of the wicked, and all their slanders and indignities: The Lord knowes vs, and our desires, and indeuours, God knowes our hearts, and our innocencie, whatsoeuer the world say or thinke of vs: It matters not what the prisoner saith, if the Iudge acquite vs: If God know vs, it is no mat­ter, whether the world do, or no.

12. Lastly, How can it be but well with the righteous, whom not onely a God loues, but with such a lasting and preuenting loue, when hee cares for them, and takes order so long before.

3. Thirdly, the doctrine of Gods fore-know­ledge may teach vs:

1. To feare God, and forsake sinne, and not to dally with disobedience, seeing all is naked and ma­nifest before him, with whom we haue to deale, Heb: 4. 13: and wee may be the surer of it, seeing his very word can tell vs of our thoughts, and the se­cret intent of our hearts, v. 12.

2. To trust vpon God, and rely vpon him in all estates, seeing there is nothing but he knowes it, and hath considered of it long since.

3. It should inflame vs to piety, seeing no good can be done, but he will know it, though it be done neuer so secretly: It should make euen holy thoughts precious, and deare to vs, and it should make vs abho [...] hypocrisie, seeing it is so vaine, and God seeth so euidently through vs, at all times, and in all actions. Ps: 139. 17. 1 Thess: 5. 8, 9.

[Page 24] 4. It should quicken vs to the meditation and care of our assurance of our eternall saluation: God hath delighted himselfe to foresee it from eternitie, and shall not we fore-know, and fore­meditate of our owne glory?

5. Paul vseth this as a reason, why we should helpe and incourage Christians, and doe all the good we can for them. For their names are in the booke of life. Phil. 4. 3. &c.

6. When we are to choose men for any Cal­ling, we should learne of God to know before, and those we see to be wicked, we should neuer Elect: custome, riches, friends, intreaty, kinred, &c, should neuer preuaile with vs.

7. It shewes vs, how we should loue one an­other, wee should imitate God, no time should weare out our affection, God is not sadded with loue, though he set his affections vpon vs before the beginning of the world was.

4. This doctrine of Gods eternall knowledge is terrible for wicked men, and that in foure respects:

1. Against the conceit of their owne parts, and praises, Iob 11. 11. If God should set in or­der before thee, what he knowes by thee, thou wouldst appeare more vgly then any Leper.

2. Against their perswasion of secrecy in their sinnes, as these places tell them: Psal: 90. 8. & 139. 1. 11. to 16. Ier: 17. 9, 10, 11: yea this do­ctrine tells them, that God hath had time enough to know them, hee hath ob [...]e [...]d them from eternitie.

3. Against their perswasion of impunitie, they [Page 25] thinke, they shall escape punishment for their sins, but they are deceiued, as is at large shewed, Psal: 94. 1. to 11. & 139. 8, 9. Reuel. 2. 23.

4. Lastly, woe to the man, whom the Lord doth not acknowledge by his word, spirit, and children in this world: This imports, that he shall not be knowne in the day of Christ: oh how woe­full will that sentence be, when he shall say, away from me yee workers of iniquitie, I know you not: Matth: 7. 27.

Hitherto of the foundation: The founder fol­lowes, who is described, by what he is himselfe, viz: God: and what he is to vs, viz: a Father.

Of God.]

To be elect and knowne before others is a great benefit: but to be chosen of that dreadfull and immortall being, and that when nothing was, must needs adde to this prerogatiue. If God choose them, it matters not, who refuse them: If God know them, it matters not, who is ignorant of them: If God honour them, it matters not, who disgrace them.

He that founded our election in his owne eter­nall pr [...]science, is he, that founded this earth, and spread ouer it this great heauen: Ichouah Eloh [...] is his name; and spirituall, incomprehensible, im­mortall, infinite, allmighty is his nature: The im­mense fountaine of all loue, mercy, holinesse, iu­stice, goodnesse, wisdome, and bounty: It is hee that before guided the waies of eternitie, as he now doth of times.

What God hath done in time, is done, that wee [Page 26] might know, and praise him: but what hee did before time, is without our measure, and as it commeth neerer to Gods nature; so it goeth far­ther from our apprehension; at least, till we be glo­rified in heauen.

But this is a sea, ouer which no ship hath failed: a mine, into which no spade hath delued: an Abis­sus, into which no bucket hath sunke, our sight is too tender to behold this sunne; our vnderstand­ing too finite to comprehend this glorious and in­finite being, and therefore I passe from what hee is in himselfe, to consider, what he is to vs.

The Father.

God is Father to Christ, to Angells, to Men: To Christ he is Father by nature, as he is God, and by personall vnion as he is man: To Angells hee is father by creation, and to faithfull men by adop­tion: As hee is father to Christ, I consider of it verse 3: here only, as he is father to the faithfull.

God hath an euerlasting fatherly care and com­passion ouer the faithfull and elect, Doct. and this may serue for three sorts of vses:

1. For consolation to the godly: Vses. Comforts to the godly as God is their Father. God vseth them and euer will vse them like a Father, both for the affections of a father, and for the prouisions of a father: he both loues them, and prouides for them, as a father for his children. Gods affection to the godly is a fatherly affection: for it is 1. free, and 2. reader, and 3. constant. 1. A fatherly loue is a free loue, there needs no argument to a father, but that, this is my childe; so it is with God. 2. A fatherly loue is a tender lo [...]e, it hath much [Page 27] compassion and care in it; such is gods loue to the godly: Looke how Parents pitty their children, so doth God pitty them, that feare him, Psal: 103. 13. yea God is troubled in their troubles, and his b [...]wels are turned in him in their discouragements and griefes, Esay 63. 8. Ierem: 31. 18, 19. 3. A father still loues his childe, so doth God, and much more, then all fathers, or any of them. For hee loues with an euerlasting loue, Esay 49. 14. and is called an euerlasting father, Esay 9. 6. Adde vnto these, that a father will loue his childe, though no body else doe: so can God loue vs, though he loue alone. Though naturall fathers, and kinred forsake vs, Psal: 27. 5. 10, and spirituall fathers forget vs, Esay 63. 16, 17: yet God will neuer cease to loue vs, he will neuer leaue vs nor forsa [...] vs. Onely wee must euer remember, that Gods loue is a pure loue: For it hath not in it hurtfull indulgence, hee will not marre his children with too much fondnesse: He can hide his face, and though he will neuer take his mercies from them, yet if they sin, he will scourge them with the rod of men, hee will afflict them, though it be but for a short time. Ps: 89. Esay 67. 7, 8, 9.

As is the affection of God, so is his prouision for the godly, a fatherly prouision, he prouides for them like a father, yea like a heauenly father in their 1. attendance. 2. dye [...]. 3. preseruation in trouble. and 4. portion. 1. For their attendance: he prouides for them better, then the great men of the earth can doe for their children: He hath gi­uen his Angells to be ministring spirits to all these [Page 28] heires of saluation, and these pitch their tents round [...] them, Ps: 34. Hebr: [...]. 14. 2. And for dye [...], they are fed with the [...] that perisheth not, yea such foode, as he that eateth thereof shall liue for euer, Ioh: 6. 27. 3. And for preseruation in trou­ble, the power of God doth so keepe them, that a [...] of their heads [...] fall to the ground without the prouidence of their he [...]enly father, Matth: 10. and to that end all the haires of their head are num­bred, and the spirit of God is giuen them to teach them, to comfort them, and vphold them. 4. And for portion: he hath blessed them with all spirituall blessings in heauenly things, and since the earth was forfeited into Gods hands againe, he hath restored the i [...]herit [...]ce of the earth to none (as is the opi­nion of many learned) but to them: Other men hold without any title from God, Eph: 1. 3. Esay 45. 11. 17, 18, 19. and in the world to come, they shall shine as the starres of heauen, and as the [...] in the firmament, Matth: 13. 43.

Ob. Obiect. But God hath so many sonnes of this kind, how can he prouide for them all?

Sol. S [...]lut. Our hearts are not troubled for that: wee beleeue in God, and beleeue in Christ also: In our fa­thers house there are many mansions: if it had not beene so, Christ would haue told vs, and he is g [...]e before to make our places ready for vs. Ioh: 14. 1. 2.

Ob. Obiect. But they haue so many aduersaries without and within, that there is great danger, left they be pulled out of their inheritance.

Sol. S [...]lut. God that hath begotten them, and giuen them to Christ, is greater then all: [...] [Page 29] plucke them out of his hands, Ioh 10. 29.

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

Sol. Solut. Whatsoeuer they aske the father, he wiul gi [...]e it them: It is no trouble to God to receiue Petiti­ons from them continually, he delights in it, and rather bla [...]es them for asking so seldome, and so little, Ioh. 16. 23.

Obiect. Obiect. God himselfe plagues them with trou­bles asmuch, or rather more then hee doth other men.

Sol. Solut. The fathers of our flesh, correct vs, and shall not the father of spirits do it, and the rather if wee consider, that hee shewes his loue therein: a man will correct his owne sonne more, then another mans, and he doth correct vs for our profit, that we might partake of his holinesse and liue, and there is much fruite in the afflictions of the godly, all work­ing together for the best vnto them: If God spare wicked men, it is because they are bastards, and not sonnes, and yet there is a great deale of difference betweene Gods vsage of wicked men, and of god­ly, euen in their trouble. For he spares and pitties his owne children, as a man will spare and pitty his own [...] sonne. He neuer strikes them but it is in measure, and in their branches. He doth not make a full end of them to confound them, as he will doe with wicked men, Heb. 12. Esay 27.

Obiect. Obiect. The world sees no such excellency in [Page 30] them, or in their Estate.

Sol. Solut. The world knowes them not, because it knowes not God their father: they are now the sonnes of God, but it doth not appeare, what they shall be: but wee know, that when Christ shall appeare, wee shall be all like him, 1. Ioh. 3. 1. 2.

This doctrine of Gods fatherly loue to his peo­ple may serue for instruction. Vse 2.

1 To godly men.

2 To carnall men.

3 To earthly fathers.

1 Godly men should learne here to liue like the children of God, and so they doe, if they looke to three things.

1 That they liue without sin, How we may liue like Gods children. and not shame their father by their wicked liues: their workes should shew, and beare witnesse by their care to finish them, that God is their father, and set them about them, Ioh. 5. 36. Their righteousnes must exceede the righteousnesse of ciuill men in this world: Math. 5. 20. and therefore their daily prayers vnto God should be, that he would establish them in holinesse before him, till the comming of Iesus Christ, 1 Thess. 3. 13.

2 Secondly that they liue without care, hauing such a heauenly father to prouide for them, Math. 6. 25. &c.

3 Thirdly that they liue out of the societie with wicked men cleauing onely to the houshold of God, 2 Cor. 6. 18. they should loue their fathers house, Psal. 27. 4. and deny vtterly the loue of this world, Ioh. 2. 15. 16.

[Page 31] 2. Carnall men should hence take notice, if it may be, to be better aduised, and not meddle with the godly, no not to despise the least of these little ones: Their Angells alwaies behold the face of God for them, and their heauenly father will requi [...]e their wrongs, Math. 18. 10. &c.

3 Earthly parents should heare learne of God: God cares for his children before they were, and shall not they care for their children, when God hath giuen them to them: Gods greatest care is to prouide holines for his children, and should not they learne of God therein?

Lastly, Vse 3. this may serue for reproofe both of some of the godly, and also of the wicked, that liue in the Church of God: some of the godly do great­ly forget themselues about this point, that is such, as stirre not vp themselues to take hold of God, and to call vpon his name in their distresses, but sit downe dismaide and dead hearted, as if there were not the compassion, care, or helpe of a father in God: this is reprooued, Esay 64. 8. Those sons of Belial also, that liue in the Church, and call God father, but liue like the Deuill, who indeed is their father, whose workes they do: those I say are most bitterly reproued in these, and such like Scriptures euen from their daring to call God father, Mal. 1. 6. & 3. vlt. Ier. 3. 4. &c. Math. 3. 9. & 7. 21. Ioh. 4. 23. & 8. 38 41. 44. 1 Ioh. 3. 15. 2 Ioh. 9.

Through sanctification of the spirit vnto obedience and sprinckling of the bloud of Iesus Christ.

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

[Page 32] Some take sanctification in a large sense for mans righteousnesse in generall, and obedience and sprinckling of the blood of Christ: as the two parts or kindes of it: by obedience vnderstanding mans righteousnesse, or holinesse in himselfe, and by sprinckling of Christs bloud, that righteousnesse of Christ, that righteousnes (I say) made ours by imputation, both which are applied or wrought by the spirit of God.

Some others make sanctification the end, and o­bedience, and sprinckling the meanes, and so con­ [...]eiue, that before mans sanctification there goes two things in God: Election, and fore-knowledge: and two things in Christ, obedience and sufferings, and all this in both, that we might be sanctified.

Others vnderstand sanctification of the heart, or spirit of man, as a meanes intended in Gods Electi­on for the fitting of vs vnto obedience of life, and the fruition of the benefits purchased by the bloud of Iesus Christ, and thus, I take it, it is meant here.

The summe seemes then to be this, that our liues may be obedient to Gods will, and that wee may en [...]oy the benefit of Christs death, wee must be sanctified within in our spirits.

Sanctification of the spirit.

Man is said to be sanctified, or made holy three wa [...]es:

1 [...] Of not holy priuatiuely, and so man, that was once without holinesse, is made holy by regenera­tion, and iustification.

2. 2 [...] Of lesse holy, and so Gods children are daily sanctified by proceeding from grace to grace.

[Page 33] 3 3 Ex n [...]n sancto negatiu [...]s▪ Of not holy negatiuely, and so Christ as he was man was sanctified. For there was a time, when Christ had not this holinesse in his humane nature, viz. when his humane nature was not.

Spirit is taken sometimes for the holy Ghost, sometimes for an euill Angell, 1 King. 22. Luke 10. 20. sometimes for the Gospell, which hath adioyned to it the spirit, or working of the spirit of God, 2. Cor. 3. 6. sometimes for the soule of man, and so it is taken sometimes more strictly for the vnderstanding, the Queene of the soule, the reason of mans minde (and then the soule is taken for the seate of affections) Eph. 4. 23. 1 Thess. 1. 23. some­times more largely for the whole inward man, the whole soule with all the faculties of it, and so I take it here.

Diuers things may be noted here in the generall.

1 First that without sanctification we can neuer haue comfort of our Election; by our obedience others may discouer our Election, and by inward holinesse we may discerne it of our selues.

2 That ou [...] sanctification hath some dependance vpon Gods election, and that, [...] as hee hath or­dained the rules of good workes, we should walke in, Eph. 2. 10. 2 as he hath bound himselfe by his de­cree to guide his people to the holinesse, hee doth require of them.

3 That an outward ciuill life will not serue the turne, God requires especially the sanctification of the heart of man, 1 Sam. 16. 17. when God looks for the markes of his own people he trieth the heart and reines, Ier. 11. 20. & 4 14. Pro. 4. 23. & 23. 16. [Page 34] Gods waies are in the blessed mans heart, Psal. 84. 5.

4 That there is flesh in the best of Gods Elect in this life, their spirits onely are sanctified.

Thus in generall, more particularly concerning the sanctification of the spirit, I propound two things distinctly to be considered of:

• 1 What neede our spirits haue to be sanctified?
• 2 Wherein lieth the sanctification of the spirit of man?

Our spirits haue great neede to be sanctified: What need our spirits haue to be sanctified. 1 By reason of the first sinne, they want originall righteousnesse, and they are corrupt and infected with a generall leprosie. 2 By reason of the steine and vncleanenesse all our actuall sins haue added to the former corruption. 3. By reason of the in­habitation of vncleane spirits our spirits haue in them trenches, cages, fortes, and strong holds of Sa­than, 2 Cor. 10. 4. and therefore had neede to bee cleansed after such foule spirits haue beene there. 4 The naturall spirit of man [...]rames nothing but euill, and that continually: this makes God so weary, Gen. 6.

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

1 The minde is couered with a vaile, wrapped in an vgly mantle of darkenesse, distracted with error, coupled with a thousand formes of euill thoughts.

2 The memory performes no seruice to God: it should be Gods Treasurer, and Register, but no body is in the Office to keepe record.

3 The Will is grieuously diseased, and with sicknesse so distempered, that it will not bee ruled [Page 35] by any, not by God, not by men, not by reason, not by religion, nor doth it agree with it selfe. For man wills not alwaies the same thing.

4 The affections out of the first poison of natu­rall corruption, haue such monstrous births of euil, that the spirit by them is set out of all order, they are compared to beasts, Esay 11. To fighting soul­diers, 1 Pet. 2. 12. To Tyrants making cruell lawes, and leading into bondage, Rom. 7.

5 The wretched Conscience (then which there was once no diuiner thing on earth) is now in mi­serable case. For either it is sicke of a Lethargy, and sleepes, or if it waken it is like a madde Dog, or Lion, or a Iudge transported with rage: It is ignorant without light: it is soiled or steined with a thousand sinnes: It is impure, and exceeding base, and without all properties of a diuine Iudge. For it is blinde and will be corrupted, and will de­ferre the Assise &c. In steed of a throne of iudge­ment it is thrust into a hole, and horrible dungeon of darkenesse, where the Sunne of righteousnesse shineth not, and there for the most part, as if it were still night, it lieth obscure and sleepeth.

And thus of the neede we haue of sanctification in our spirits. Wherein the sanctification of the spirit [...] lieth.

The sanctification of the spirit lieth in two things.

• 1 In clensing the spirit from sinne.
• 2 In adorning the spirit with graces.

In the clensing of the spirit consider both from what, Of [...] the spirit man, from what and how. and how.

For the first, if any aske, what [...] is in our [Page 36] spirits needes clensing away?

I answer: Ans. That besides what hath beene shew­ed, many more particulars may be set out thus: There are vile both impieties, and vnrighteousnes in our spirits must be done away. For impieties: There is ignorance, error, atheisticall thoughts, pride, hypocrisie, inconstancie, hardnes of heart, and diuision of heart, conceitednes, vanitie, self [...]-loue, hatred of goodnes, false feares, carnall confi­dence, forgetfulnes, doubts, vnsetlednes, vnbeliefes of all sorts, and loue of the world.

For vnrighteousnes: There are euill cares, and couetousnes, lusts of all sorts, hatred, malice, desire of reuenge, anger, fretting, worldly griefe, bitter­nesse, discontentment, vaine-glory, emulation, in­ordinate affection, and euill concupiscence: as good as men thinke their hearts and meanings are, they may by this taste see, how foule their spi­rits are.

Now for the second: The spirit is clensed from these sins by degrees; 8 Things to clense the spirit of man. and to that purpose th [...] spi­rit of God worketh & vseth 8 distinct new quali­ties, which haue not place in the soule, but vpon occasion of this seruice against sin. And these are,

• 1. Spirituall pouerty, or sense of sin and misery.
• 2. Base estimation, viz: of the world, with the pleasures, profits, and lusts of it, Phil: 3. 8. Esay 30. 22.
• 3. Hatred of sinne.
• 4. Shame for sinne. Rom: 6. 21.
• 5. Godly sorrow.
• 6. Feare.
• [Page 37] 7. Indignation.
• 8. A purpose and inclination to forsake sinne.

Thus of the clensing of the spirit.

The adorning of the spirit followes: Of the ador­ning of the spi [...]. 8. The spi­rit of man in sanctification is adorned with holy graces; and here I consider of the adorning, 1. of the minde: 2. of the heart: 3. of the conscience.

The minde is adorned with three things, Three things which adorne the minde in sanctification. which come new into it.

• 1. The first is a heauenly light.
• 2. The second is humblenes of minde.
• 3. The third is puritie of imaginations.

1. This light comes in by the illumination of the spirit, setting in the minde a celestiall kinde of knowledge, and this stands in two things: For first this sanctification breakes open a way, and sets at liberty the light of nature, which was impri­son'd and withheld in vnrighteousnesse, and then there is besides infused a new light from aboue, and this light hath in it:

1. A holy discerning of good and euill, The light of the minde hath 5 things in it. truth and falshood, by which the minde in a measure discerneth a generall course of auoiding the waies of death, and the doctrine of hell.

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

3. Wisdome from aboue, by which the minde is caried not onely to a foresight, and forecast for [...]the things of the soule and a better life, aboue the things of the body, and this life; but is furnished with certaine seedes of discretion for practise with obseruation of the circumstances of time, place, [Page 38] persons, manner, end, occasions, &c.

4. A sacred frame of piety, and patterne of godlinesse and truth, and this patterne is so com­municated to the vnderstanding, that it is indelible, no dangers, sinne, or death can euer vtterly abolish it. This frame of truth is perfected by degrees.

5. There is planted in the minde Gods watch, by the light whereof all the waies of the heart, and life are ouer-looked.

2. The second grace planted in the minde, Humblenes of minde hath 6 things in it. is humblenes of minde. 1 Pet: 5. 5. and this hath in it,

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

2. A lowly kinde of forecast in all things to glorifie God, and profit man, accounting it no a­basement to serue and please with all readinesse.

3. A thankfull acknowledgment of the mer­cies of God infinitely aboue desert, by which a man holds himselfe not worthy of the least of Gods mercies.

4. A freedome in matters of opinion, from selfe-conceit, by which a man attaines to that, not to be wise in himselfe, or to rely vpon his owne rea­son, or iudgment. Thus a man is not high-minded.

5. An accounting of others of Gods ser­uants better then our selues.

6. A pronenesse to humiliation for sinne, and humilitie in cariage.

3. The third thing brought into the minde is puritie of imaginotions, Puritie of ima­ginations. holy thoughts, by which the minde converseth as it were in heauen already, and feedeth vpon the fairest obiects in heauen and [Page 39] earth. Pro [...]: 14. 22. Phil: 3. 20. Colos. 3. 1.

Thus much of the ador [...]ing of the minde.

2. The heart is adorned with 8 graces.

1. Holy desires: The heart a­domed with 8 graces. such as the heart felt not before, such as these, after remission of sinnes, and righteousnes by Christ, Matth. 5: after the meanes of Gods kingdome, and the power of it, Psal. 42. 1 Pet. 2. 2: after the presence of God, euen that of glory, and the comming of Christ, 2 Tim: 4. 8. 2 Cor. 5. 8: after communion of Saints (the heart longing after them) and in a word, after all sorts of heauenly things.

2. Diuine loue: and that of God, Ps: 18. 1. of Christ, 1 Pet. 1. 8. of the word, Ps. 119. 103. of Gods house, Ps. 26. 8. & 84. 5. of the godly, Psal. 16. 3. 1 Ioh. 3. 14.

3. Ioy in the Holy Ghost, Rom: 14. 17. in such things as these.

• 1. In the satisfaction of Christ for sinne,
  11 Things wherein a san­ctified heart reioyceth.
  Gal: 6. 14. Rom. 5. 11. & 15. 13.
• 2. In his Election, Luk. 10. 20.
• 3. In the breasts of the Churches consolation, Esay 66. 10.
• 4. In the word both read and heard, Ps. 119. 77. Ier. 11. 16. Ioh. 3. 29. and so in the sacraments.
• 5. In the sabboth, Esay 58. 13.
• 6. In well-doing, Prou: 21. 15.
• 7. In suffering for righteousnes, Matth: 5. 10
• 8. In the presence of God knowing the soule in ad­ursiti [...] especially, Ps. 31. 7. Rom. 5. 4.
• 9. In the people of God, Ps. 137. 6.
• 10. In all the good things the Lord hoth giuen, [Page 40] as the pledges of his loue. Deut. 26. 11.
• 11. In the things, that pertaine to God. Rom: 15. 17.

In these a Christian hath his seasons, and though he may sow in teares, yet he reapes in [...]oy.

4. A holy feare of God, and that of his mer­cies, Ps: 147▪ 11. Hos. 3. 5: of his word, Esay 66. 2. of his presence, especially in time of his seruice, Heb: 12. 28: and of his name and glorious titles, Deut: 28. 58: and in all things a feare of his of­fence and displeasure, in respect of which a man is ielous of his owne infirmities. Pro. 28. 18. 1 Pet. 1. 17.

5. Confidence: in which the godly are as mount Sion, that cannot bee moued, Psal. 125. 5: by which he committeth his way to God, Ps: 37. 5: and runneth to God for refuge, that hee may be vnder his armes for euer, Deut: 33. 27: Gods name is to him a strong tower, Prou. 18: in respect of which, his place is on high, euen in the defence of the muniti­ons of the rocks, Esay 33. 16. &c: yea such is the power of this confidence sometimes, that though God trouble him with his owne hands, yet he will hope, Iob 15. 19. By this signe God knowes his in the day of trouble, and will owne them, Neh: 1. 7. and the eye of God is neuer off them, because they trust in his mercies▪ Ps: 33. 18.

6. A holy hatred, by which he cannot abide sinne, [...]s: 97. 10: the garment spotted with the flesh, Iud: 23: any false way, Psalm. 119. 128: wicked company, Ps. 26. 5: the worke of such as fall away, Psal. 101. 3: them, that hate God and [Page 41] goodnesse. Psalme 139. 21.

7. Peace: whereby a man is made to rest from passions, and perturbations, and enioyeth tranquillitie in the contemplation of Gods fauor, Rom: 14. 17.

8. Bowels of mercy, Col: 3. 12. I omit hope, patience, meeknes, and the rest: either because they some way belong to some of these; or because these are the most eminent, and easie to be discer­ned: and all these are put on by faith.

And thus much of the adorning of the heart.

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

• 1. Life: it being quickned from the dead sleepe, it was in.
• 2. Light from ignorance.
• 3. Peace from terrors▪ differing from se­curitie.
• 4. Puritie and care in all things to doe vp­rightly. Act: 23. 1. Heb: 13. 1. 2 Tim: 2. 3.
• 5. Ioy and refreshing, it is now a continuall feast. Prou: 15. 15.
• 6. Constancie, Iob 27. 6. so as no power can compell it.
• 7. Plainenesse and harmelesnes. 2 Cor. 1. 12.
• 8. A diuine sentence, so as in determining, it iudgeth for God, and as God.
• 9. Tendernesse: so as it will now smite for lesser euills.

All this doctrine concerning the sanctification of the spirit may serue

First for humiliation: Vses. We may all say, if God looke vpon our spirits, [...] [Page 42] passed vs, Psal: 40: and therefore we had neede to pray to God to clense vs from secret sinnes, euen those sinnes of our spirits.

2. For admonition to all men, to take heed, that they neglect not this great worke of inward san­ctification, especially if God haue touched the heart with any inward feeling of thy estate and re­morse of sinne: Looke to thy selfe, thy heart is de­ceitfull, and sinne is a witch: watch against securi­tie, or relapse into securitie: Be perswaded it is a dangerous thing to sinne against the purposes of a­mendment: The axe is now laid to the roote of the tree, and therefore trifle not, let not thy righteous­nesse be as the morning deaw; thou art come neere to the kingdome of God, quench not the sparkles of light and remorse. And much more this may warne such, as will not be touched with the care of sanctification, take heed of a swinish and dogged heart, the Lord will not cast pearles before such swine still. And thirdly, it may warne such, as rest in giuing faire words: If they praise the Ser­mons, and speake faire to Gods seruants, they thinke all is well: The Diuell could spea [...]e Christ faire to be rid of him, Mark: 1. 24: and so did He­rod, Mark: 6. 20.

3. For instruction to all sorts of men, that yet finde not comfort in this worke: oh labour about it, that thou maist be clensed from all filthinesse both of flesh and spirit, euen sanctified throughout, follow­ing after holinesse, without which no man shall see God, 2 Cor. 7. 3. 1 Thess. 5. 23. Heb. 12. 14: and if there were in men a hart to returne, there are many [Page 43] incouragements: Christ is giuen to vs of God to be sanctification; and in his intercession, hee re­membred to pray for this, that God would sancti­fie vs, 1 Corinth: 1. 30. Ioh: 17. 14. 17. 19: and the word of Christ is able to sa [...]ctifie vs, Act: 20. 32: and Christ hereby proues his resurrection from the dead, Rom: 1. 4: and God hath promised his spi­rit to helpe vs, Ezech. 33. 37.

4. For confirmation: since this is so, let him that is holy, be holy still.

5. For much thankfulnes, in such, as haue attai­ned in any measure to the gifts of Gods grace herein, 2 Thess: 2. 13.

Thus much of the sanctification of the spirit. Vnto obedience]

The first end of our sanctification is, that our liues may be brought into obedience.

This obedience must bee considered eyther in the 1. whole, or in the 2. parts. 1. In the whole it is profitable to obserue three things: Of obedience in [...]enerall. 1. the originall of true obedience: 2. The rules or properties of true obedience in the manner of it. 3. The mo­tiues that might stirre vs vp to the care of obe­dience.

1 The cause of this obedience is 1. eyther with­out vs, or 2. within vs: without vs it is both God, and the word of God; Of the causes of our obedi­ence. God the Father causeth it by electing, &c: the Sonne by redeeming: the ho­ly Ghost by calling. The word of God is the sam­pler or patterne of our obedience; for if euer wee would bring our liues into order, wee must resolue not to follow mens examples, wills, lusts, or our [Page 44] owne reasons, inclinations, or coniectures; but on­ly to haue recourse to the Law of God: this must be the light to our feet, and the lanthorne to our paths, Psal. 119. & 19. 2. Tim. 3. 15. to the end we must obey them that haue the ouer-sight of vs, and doe in­struct vs out of the word, and obserue the forme of [...] into which wee are deliuered, Rom. 6. 17. [...]eb. 7. 18. and receiue such teachers as the Corin­thians receiued [...], 2. Cor. 7. 15. wee should get an [...]are of obedience: Prou. 25. 12.

2. The causes within vs are either 1. generall: the sanctification of our spirit; or 2. speciall, & so it is [...]aith: [...]or the first, the coherence shewes, that vn­lesse our hearts be sanctified, our liues can neuer be framed to true holinesse and obedience; and for faith, it is certaine before euer we can practise true obedience to the Law, wee must haue the obedience of Faith, that is, wee must bee perswaded of Gods loue to vs, and receiue his promises in Christ, and repenting of our sinnes, beleeue the Gospell: Rom. 1. 5. & 10. 16. 2 Thes. 1. 8. The faith of the Truth is generally the cheefe guide of all our actions, whe­ther they be workes of reformation, or of our ge­nerall calling, or particular carriage: 2 Thess. 3. 16. For wee must beleeue Gods threatnings, power, prom [...]ses, assistance and reward, or else our worke will goe slowly forward.

2 Now for the second: there are sixe things to be obserued in the manner of our obedience, with­out which our [...] will neuer bee brought into order. [...]

1 The first is [...]are. The Apostle saith, we must [Page 45] yeeld our selues as seruants to obey: Rom. 6. 16. which notes, that we must doe the workes of God, and shew our obedience to him, as the seruant doth his worke, that is with great heed, forecast, & care: God doth not onely require wee should obey, but obey as seruants obey.

2 The second thing required in our obedi­ence, is Wisedome: It is not enough to doe good, but wee must be wise to that which good, and sim­ple concerning euill: This the Apostle shewes, Rom. 16. 19.

3. The third is Constancy, our obedience must be fulfilled, 2. Cor. 10. 16. Wee must not be weary of well-doing: 1. Thes. 3. 13.

4 The fourth is abnegation: In obeying Gods will, we must throughout the course of our liues be contented to deny our selues, so as we would doe Gods will with patience, though crosses follow, Luke 8. A signe of the seed sowne in good ground, it bringeth forth fruit with patience: and besides it im­ports, that if we meane to reforme our liues aright, wee must liue soberly, shewing our moderation in diet, apparell, recreations, and the like: yea wee must not thinke it much to be crossed in our reason, desires, ease, profits, or preferments: but bee con­tented to be that we may be, with a good Consci­ence: Heb. 11. 8. Gen. 22. 18.

5 Th [...] fifth is sincerity: and the sincerity of our obedience appeares, both when we shew respect to all Gods Commandements, as well as one, obeying in all things: as also, when wee obey without cor­rupt and carnall ends and respects: Genesis 26. 5. Phil. 2. 12.

[Page 46] 6. The sixth thing is peace: wee must lay our proiects so for holinesse, as we follow after peace, as much as is possible, and that with all men, much more with the Church and people of God, Rom. 12. 19. Heb. 12. 14. so as our conuersation be without diuision or offence: Rom. 16. 18. 19.

[...] For the third point, Motiue to obe­d [...]nence. wee may remember that it was long since noted by Samuell, that obedience is better then sacrifice: 1 Sam. 15. This obedience is the end of the writings of the Apostles and Pro­phets. If we be not trained vp by the Scriptures to good workes, wee doe nothing with generall pro­fession of the name of Christ: Rom. 1. 5. 2. Tim. 3. 15. &c. If wee obey not, we are the seruants of sin, and it will be our ruine, wee shall dye in our sinnes: The Ministery had neuer beene broken open, but that the Nations might be brought to obedience: Rom. 16. 26. If you obey not, you breake the hearts of your teachers: it is not good words, and liberall pensions will serue the turne, you must yeeld obe­dience to our Ministery in your liues, or else you doe nothing: Phil. 1. 15. 16. 2. Cor. 7. 15. Vengeance is ready against all disobedience, euery whit as ready in Gods hand, as in the Ministers mouth, 2. Corin. 10. 4. 5. In this text we may see God delights to re­ceiue the obedience of his people from all eterni­ty, and all the benefits purchased by Christs bloud, shall be giuen to them that obey, he is author of eter­nall saluation to them that obey: Heb: 5. 9.

Thus of obedience in generall:

Externall obedience which is heere entreated of, is distinguished by the Apostle: Rom. 15. 18. into [Page 47] two kindes. Of obedience in words. For eyther it is obedience in word, or obedience in deed.

Quest. Heere might some one say, what need the obedience of the tongue, our tongues are free?

Ans. It seemes some men thinke so: Those hy­pocriticall, flattering, and wicked men mentioned Psalm. 12. 3. say their tongues are their owne, and yet it is certaine, the Lord will haue the tongue bound to the good behauiour, Iam. 3. 3.

Quest. What great hurt can there bee in the tongue, if men liue honestly otherwise? It seemes there can be no great offence in the tongue.

Ans. Men are extreamely deceiued that thinke they cannot commit dishonesty and impiety by their words: There is a world of wickednesse in the tongue, Iam. 3. 6. There are many sinnes which are most vile and hatefull, which haue their principall seat in the tongue, or are practised in wordes, as blasphemy, murmuring, desperation, lip-seruice, swearing, [...]ursing, periury, charming, reproching, persecution by the mo [...]king of the godly, bitter words, filthy speaking, lying, backbiting, slande­ring, flattery, and false witnes bearing, together with diuers sinnes of deceit, hypocrisie, heresie, &c.

And on the other side excellent graces, and du­ties depend much vpon the seruice of the tongue: Gods glory; our owne Callings, and other mens good are much furthered by the tongue. By the tongue men preach, pray, confesse their sins, giue thanks, comfort, exhort, rebuke, sweare, vow, &c: and therefore great reason, wee should shew our obedience euen in the tongue.

[Page 48] Vnder the obedience of conuersation are com­prehended duties of piety to God, of mercy to the distressed, of iustice to all men, of temperance to our selues. The catalogues of the sinnes wee should auoide in our conuersation, or of duties we should doe, I omit here, hauing some purpose, if God will, to handle them more largely in Treati­ses by themselues.

And thus of obedience.

And sprinkling of the blood of Iesus Christ.

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

1. There was blood in Christ, he tooke the true nature of his brethren, true flesh and blood, that he might serue and satisfie God in the same nature, that had offended.

2. This blood was shed. If you aske, who shed it? I answer: Iudas by selling it: the Priests by advising it: the people by consenting to it: Pi­late by decre [...]ing it: the soldiers by effecting it: CHRIST himselfe by permitting it, and after pre­senting it to God (Heb: 9. 14): our sinnes, that chiefly caused it. If any aske for whom it was shed. I answer briefely for the Church, Act: 20. not for himselfe, nor for impenitent, and obstinate sinners, that dye in their sinnes.

3. It is not enough, that the blood of Christ be shed to make vs happy, vnlesse it be applied also: which the word sprinkling notes.

4. This effusion of blood was solemnly prefi­gured, or foretold by the sacraments, and sacrifices [Page 49] of the Law. For this word sprinkled is a meta­phor, borrowed from the legall sprinkling; which shewes vs two things: 1. The great account that God and good men make of it, in that it was so solemnely and anciently typed out: 2. That the ceremonies of that Law are now abolished, seeing wee haue here the true sprinkling of the blood fore-shadowed out.

5. That our estate in Christ is better now, Our estate in Christ better then our estate in Adam here in this life. then our estate in Adam was. For God here in his eter­nall counsell is brought in ouer-looking that first estate in Adam, and setting vp his rest in this estate purchased in the blood of his sonne. If any man maruell at this, he shall be thus satisfied: Our estate in Christ is better, then our estate was at the best in Adam, euen in this life, and therefore much more in the world to come: In this life, it is better one­ly in two respects. 1. That wee cannot fall from this happines. 2. That Christs righteousnes im­puted to vs is better, then that righteousnes was inherent in Adam. Now for the world to come, heauen is better then paradise.

6. We can neuer discerne our comfort in the blood of Christ, till we be sanctified in spirit, and set vpon the reducing of our liues into the obedi­ence of Christ. Iustification and Sanctification are inseparable. Thus much for the generall.

In particular, concerning this sprinkling of the blood of Christ, I consider two things: 1. What benefits the Christian enioyes by the blood of Christ, which is here noted, as the end of his sancti­fication: 2. The mysterie of this sprinkling, or [Page 50] applying of the blood of Christ, as it was shadow­ed out by the legall sprinklings.

The benefits which flow from the effusion of the blood of Christ are either generall, The bene [...]s flowing from the blood of Christ. or particu­lar. The generall are; 1. The purchase of the Church, Act: 20. 2. The ratification of the new Testament, or couenant of grace, Hebr: 9. 18. 3. The breaking downe of the partition wall be­tweene Iewes and Gentiles, and the adopting of the abiect Gentiles, the freedenizing of the Gen­tiles, and repealing of all statutes of aliens, Eph: 2. 13. &c. 4. The reconciliation of all things both in heauen and earth, and the dissoluing of that en­mity, which came in by sinne, Col: 1. 20.

The particular benefits, which flow from the blood of Christ to euery converted Christian, are

1. Iustification: which hath in it, 1. The pacifi­cation of Gods anger: Christs blood is the propi­tialory, like the couer of the Arke, that hides the law from the sight of God, Rom: 3. 25. 2. The pardon of all sins, 1 Ioh: 1. 7. 9. Eph: 1. 7. 3. Pre­uent [...]on of Gods eternall wrath, or the losse of hea­uen, [...]om: 5. 9. 4. The garment of imputed righ­teou [...]n [...]s, or putting on of robes made white in his [...] 14.

2. [...] and the clensing the conscience frō dead works to serue the liuing God. Heb: 9. 13, 14.

3. The sanctification of all the meanes of helpe to the beleeuer both spirituall and temporall: The very booke of God is sprinkled with the blood of Christ, that it may be opened, and of vse to the faithfull, and so all meanes else in his generall and [Page 51] particular calling. Heb. 9. 19, 20.

4. Intercession: The blood of Christ speaking bet­ter things, then the blood of Abel, pleading daily for the godly, and procuring the establishment of fa­uour in God, and acceptation. Heb: 12. 24.

5. Victory ouer Sathan, who is ouercome by the blood of the Lambe, and the word of the testimonie, Reuel: 12. 11. so as his molestations, and tempta­tions shall not preuaile.

6. The destruction of him, that had power ouer death, so as now the beleeuer needs not feare death, nor can he be hurt of it. Heb: 2. 14.

7. Entrance into the most holy place, euen within the Vaile, that is into heauen. Heb: 10. 19, 20. you may see more Ioh: 6. 53, 54, 55, 56, 57, 58, 59, &c.

All this may serue for diuers vses: As

1. For singular consolation to all the godly: Vses. Oh what an honor is it to be descended of the blood of Christ? How doth a Christian mans new birth in this respect excell all the nobilitie of birth in the world? Ioh: 1. 13. What reason haue we of thank­fulnes for so happy a condition? what should wee complaine of? what matters it, what we loose, or want, if we neither loose nor want the blood of Christ? How incomparable are these benefits be­yond all the glory of this world, if we haue eyes to see them, and hearts large enough to conceiue of the glory of them? The Lord from eternitie looking vpon the blood of his Sonne sets vp his rest there, as hauing prouided a sufficient portion for all that shall be sanctified by his spirit.

2. For instruction: we should euery one of vs [Page 52] be incited to all possible care of assurance, that Christ died for vs, and get it ratified to our hearts by all the testimonies we can. There be three wit­nesses of a mans happinesse: 1. The water: 2. the blood: 3. and the spirit, 1 Ioh: 5. 6. The water of repentance: the blood of expiation in the passion of Christ applied by faith; the spirit of sanctifica­tion testified by sauing graces, & new diuine gifts.

3. For terror to all wicked men: that sin against the blood of Christ, by despising & neglecting the grace of the couenant, by swearing, by unworthy receiuing the sacrament, & by their obstinate vnbe­leefe & impenitencie. Shall the blood of Abel cry for such vengance, & shall not the blood of Christ much more? What a blood-guiltines doe these men draw vpon themselues, that sinne against the blood of Christ? If Iudas burst his he [...]rt with de­spaire for betraying it, how can their case be better for despising it?

Thus of the benefits, which come by the blood of Christ: Now it followeth, that I should open the meaning of those ceremoniall legall sprinklings, & shew, how they did in their kinde fore-signifie the mysterie of this sprinkling of the blood of Christ.

There was a fourefold legall sprinkling. 1. The first was of the blood of the red Cow, and of a water made of the ashes of the red Cow, Nom: 19 2. The second was of the blood of the Paschall Lamb, Exod: 12. The third was of the bullock by the High Priest, clensing the Tabernacle, Leuit: 16. The fourth was of the blood of the burnt of­fering at the ratification of the couenant: & that these things may bee made more plaine, I would [Page 53] take liberty to explaine those types, as they lye in the text, though the explication thereof will in some things conteyne a little digression from this Text. And first for the sprinkling mentioned Nomb: 19.

The Israelites by their wicked murmurings had brought the plague of God vpon themselues: An explication of the whole Ceremonie of the sprinkling of the blood of the red Heifer, N [...]mb: 19. In their distresse they cry & seeke reconciliation: The Lord makes an ordinance, & shewes a way, how he may be pacified, where many things may be noted.

1. That of necessitie the expiation must be made in blood, which was a type of the blood of Christ: God will neuer be friends with offenders, till they bring him the blood of his sonne to make attone­ment; and this is of such absolute necessitie, that in the second verse the direction is called, the or­dinance of the law commanded of the Lord. Note: an ordinance, a law, and commanded: to shew the peremptorinesse of the Lord in this point, we must lay hold vpon the blood of Christ, or God will neuer turne away his displeasure from vs.

2. That this expiation belongs onely to the house of Israel.

3. That they of the house of Israel, that is, the members of the true Church neede to be called vpon in this point, he must speake to the children of Israel, vers: 2.

4. That Christ, that should be the true sacrifice, must be one taken out of the Congregation: one, that liued amongst men on earth, and should bee offred vp in the flower of his youth, and should likewise take the very infirmities of our nature vp­on [Page 54] himselfe: This was shadowed by the Heifer taken out of the heard.

5. The Heifer was red, to shadow out the bloo­dy passion of Christ: The Church saies of Christ, my loue is white, and ruddy: white, in respect of the righteousnes of his life; and ruddy, in respect of his passion vnto blood.

6. The Heifer was without spot, and blemish, to signifie, that Christ should be without sinne: Hee was indeed in the similitude of sinful flesh, but had no sinne in his flesh: It is somewhat, that the Heifer must be such, as had in her-selfe no blemish: Note, in her-selfe; for it is true, Christ had no fault in himselfe, but his members were not without fault. For no flesh in this life is without sinne, but the flesh of Christ.

7. The Heifer must be such, as vpon which neuer came yoke, and that fitly and significantly required. For such was Christ: for he neuer bare the yoke, in that he neuer sinned; he came to deliuer those, that were vnder the yoke, and seruants of sinne, but knew no sinne himselfe. Besides, the yoke was not put vpon his flesh, because he had power vn­compelled to lay downe his life, and to take it vp againe. Some say, that a Heifer was to be offred to expiate the idolatry in the Calfe, and it was to be brought to Moses, because Aaron had sinned: and must be without yoke, to note, that the Israe­lites had cast of the yoke of Gods law, but the for­mer sense is the right.

8. This Heifer was to be brought to Moses; and why that? not only to signifie, that Christ should [Page 55] bee condemned vnder pretence of the breach of Moses law; nor onely because he should dye by the appointment of the Magistrate; but to im­port, that Christ must be offred vp to God the Fa­ther, the Law-giuer, who was the party offended.

9. Who must bring this Heifer to Moses? Ans: All the Congregation of Israel, they must all get them a red Heifer, that is, a bloody Sauiour, or else they can neuer be accepted: This is the best, yea the only present they can bring to God to pacifie his displeasure toward them.

10. Vers. 3. It is said, He shall giue her to Elea­zar the Priest. Who deliuered vp Christ to bee slaine? In the letter, the Iewes; in the mysterie, the Elect. But why deliuered to the Priest? to note (as in all other sacrifices) the priesthood of Christ by his eternall spirit offering vp himselfe to God, Heb: 9. 14. perhaps to foretell, that the Priests should kill Christ. But why to Eleazar, rather then to Aaron? Some say, because Aaron had offended in the Calfe: But others say, to note, that the passion of Christ should not onely serue for that time, or the time vnder the law; but for their successors, and all successions to come; and to note, that this was a doctrine to be deliuered downe by all Mini­sters one after another.

11. It must be without the campe, to praefigure, that hee should suffer without Hierusalem, and thereby leaue vs a warning to withdraw our selues from conversation with this world, and beare our reproch, Ioh; 19. Heb: 13.

12. Shee must be slaine before Eleazars face: [Page 56] The flesh of Christ was slaine before the face of the Priests of the Lord in the new Testament; or rather Christ was offred vp before the face of God the Father: that which in the sight of the world was a punishm [...]t; in the sight of God was a sacrifice.

13. Vers. 4. Eleazer must take of this blood with his [...], to note, that men may not rudely with bande hopes thrust in their hands into this sacred blood: it must be touched, or applyed with great discr [...]tion, & reuerence; and the blood of Christ is to be touched with our fingers, or hands, not with o [...]r mouthes, or hearts onely: To note, that our practise should be died in the blood of Christ, and [...]auour of the vertue of his death, and our ap­plications of it, that so we may imitate his passion aswell as know it: 1 Pet: 2. 21.

14. The blood must be sprinkled directly before the tabernacle of the Congregation seuen times. Some vnderstand the Iewish synagogue, vpon which the curse for the effusion of Christs blood came most exquisitely, according to their owne desire, when they said, His blood be vpon vs, and our children: But rather hereby is signified, that the Church of God onely hath the benefit of Christs blood ap­plyed; and then 7 times notes both the perfecti­on of Iustification, and the often neede we haue of the renewing of the application of it, and also the continuance of it to all ages.

15. The skin, flesh, bloud, & dung of the heifer must be burnt, Vers. 5. By the skin, flesh, and bloud may be meant the substance of the flesh of Christ: and by the dung, the base indignities and contumelies, [Page 57] which were cast vpon him, and these were all offred vp, and sacrificed in the fire of his passion.

16. Vers. 6. Cedar-wood, hysop, and scarlet are not without their signification: The Papists reach high here, that cna finde in these three to be meant three persons suffering with Christ: By Hyssop should be meant the Virgin Mary, and by the Cedar, Iohn the Euangelist, & these two should suffer with him per compassion [...]e [...]ment is, & by the scarlet should be meant the theefe, that suffred with him per com­passionem carnis.

Some thinke, that the cedarwood is hope, that dwells on high, and will not be putrified: Hysop is faith, a low growing herb, that lastens her root vp­on the rock: scarlet is charity: Others vnderstand by the cedar contemplation: by the hysop humility, & by scarlet twise died, [...] charity which is twise died, viz. on the one side with the loue of God, on the other with the loue of our neighbor: All these must burne in the Lords passion: but I think, that hereby may be noted, that three things arise out of the passion of Christ: 1 the cedar of immortality. 2. the hysop o [...] mortification: For so the word purge appli­ed to hysop Ps. 51. doth import. 3 the scarlet is the bloud of [...], which is twise died, in that it is twise applyed: once for expiation, 600. yeers ago: & then again for iustifi [...]ation of euery particular beleeuer.

1 [...] The impurity of the Priests mentioned verses 7. 8. might prefigure the impuritie of the Iewish Priests, till they were washed by conuersion from their sinne in killing Christ, of whose conuersion is mentioned Act. 6. But rather hereby may bee [Page 58] gathered, as the Apostle doth gather it, the great excellencie of Christs Priesthood aboue all those legall Priests. For they in their solemnest sacrifices were impure themselues, and needed clensing: but Christ was not so, Heb. 10.

Quest. How could the Priests be made vnclean by that, which did purifie the people? Answ. Vn­cleanenesse was two waies contracted. 1 First by the foulenesse of the things touched, and so hee that touched a dead corpse was vncleane. 2. Se­condly by the vnworthinesse of the man touch­ing, and so it was here: He must professe himselfe vnworthy to touch so sacred an expiation; we had need to take time euen till the euening to humble our soules, and bewaile our vnworthinesse of the blood of Christ.

18 Now after the death of the Heifer, it is said Verse 9. that a man that is cleane, must gather vp the ashes of the Heifer, and lay them vp without the Campe in a cleane place. This man, that is cleane, is the Gentile purified by faith (For this is after the death of Christ) the gathering of the ashes is the apply­ing of the merits of Christ, and laying hold of the mysteries of his kingdome. The laying vp of the ashes imports the Christians accounts of Christs merits, as his chiefe treasure: The cleane place is the cleane heart, for the merits of Christ belong not to all Gentiles, but to such as haue a cleane heart, and will keepe the mysterie of faith in a pure conscience. Without the Campe notes the natiue condition of the Gentiles, who were without the law: strangers from the common-wealth of Israel, [Page 59] and from the couenant of promise, without sacri­fices, and out of the Synagogue of the Iewes.

19 These ashes are kept for the congregation; to note, that there shall neuer be want of merit to a­ny Christian, to any member of the congregation of Christ: when he saith, it is to make a water of separation, it notes, what our sinnes bring vpon vs by nature, we are separate and cast out of Gods sight, and neede the bloud of Christ to recouer vs from our separation. This water was made of the ashes of the Heifer, and running water, to note, that after separation, to clense vs againe wee must bee sprinkled with a water made of the ashes of Christs merits, and the water of the grace of the holy Spi­rit of God: This is the perpetuall way of purificati­on for sinne, and in that it must be sprinkled vpon vs with Hissop, it notes, that wee can haue no com­fort either of the merits of Christ, or the grace of the spirit, without the hissop of true mortification.

20 Hee that gathereth the ashes, must wash his clothes and be vncleane, till the Euen: to note, that euen the neerer a Christian comes to the merits of Christ, the more he is affected with the sense of his owne vncleannesse, he that hath the strongest faith doth most wash his clothes, yea hee retaines the sense of his vncleannesse till Euen, that is, till death, as some interpret it.

Thus much of the sprinkling of the bloud of the Heifer.

In the sprinkling, Of the sprin­kling at the Passouer. that was vsed, about the passouer there are not many things which need expounding

The Lambe for the Passouer is Christ the lambe [Page 60] of God: the bloud is the bloud of Christ.

The sprinkling of the blood is the application of the blood of Christ.

The sprinkler is the Minister.

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

The people are the faithfull.

The house is the soule of man.

The doores of the house are the eares, eyes, and mouth of man.

The benefit is deliuerance and protection from the destroying Angell.

In the narration of the sprinkling of bloud vsed at the ratification of the couenant: Exod: 24. The sense of the most things may be briefly touched. Of the sprin­kling at the ratification of the Couenant.

The altar vnder the hill, is Iesus Christ, ready, to succour and sanctifie those, that are afflicted in spi­rit with terrors of conscience, in the sense of the law giuen on the hill Sin [...].

The pillars are the faithfull, that stand before, and beare witnesse to the comforts expected, or felt for the sacrifice of Christ, and they are 12. to note out the 12. Tribes, & in them all the faithfull.

The young men, and the first borne of the chil­dren of Israell, were types of the Elect in visible Churches, borne againe to God, his first fruites of the multitude, a people consecrated to God, as his onely portion.

These offer to God two kindes of sacrifice: the one was the Holocaust, or the whole burnt offring, e­uen the dedication of themselues wholy euen of their liues vnto the death for the seruice of God, [Page 61] and the practise of godlinesse: The other was the peace offrings, which were sacrifices of praise, and thankesgiuing.

The bloud was the bloud of Christ.

The basons, that receiued the bloud, are the word and sacraments.

The Altar sprinkled with bloud is Christ truely suffering, and truely retaining in himselfe all suffi­ciency of merits.

The other part of the bloud sprinkled on the peo­ple, notes the application of the merits of Christ to the faithfull, and of his graces without diminishing from the fountaine of excellency of merit & grace in himselfe.

The meanes, by which it is sprinkled, is to bee supplied out of the Heb. 9. 19. viz. the hisoppe of mortification, and the scarlet of charity, and the Christian loue enflamed with zeale against sinne and feruent desire of pietie.

The benefit is the reconciling of the people to God, and the establishing of the couenant.

In the [...] of bloud mentioned, Of the sprin­kling Leuit. 16. Leuit. 16. I note onely foure things.

1 The benefits, that come by it, which are first entrance within the vaile, euen the right to the king­dome of heauen. 2 The assured procurement and continued establishment of mercy from God, no­ted by the sprinkling of the mercie seate 7. times.

2 The intercession of Christ noted by the incense, heated by the burning coales of his owne ardent af­fection, Vers: 12. 13.

3 The perfection of Christs mediation, in that [Page 62] no man is ioyned with him, nor must any man bee present Vers. 17.

4 The extent of the benefits to all the Elect, no­ted by the sprinkling of the bloud vpon the foure hornes of the Altar.

The Vse of all may be briefly both for instructi­on, Vse and consolation. For instruction:

1 To the people, who should be aboue all things carefull to seeke the comfort of the application of Gods fauour in Iesus Christ: oh we must aboue all things by faith keepe this sprinkling of bloud, as is said of them, Heb: 11 28.

2 Ministers should hence take notice of the maine end of preaching, which is to sprinkle bloud vpon the hearts of the people, that they may both bee setled in the knowledge, and assurance of their right in Christ, and the couenant of grace, and like­wise purged in their consciences from dead works: we do little by preaching, if we beget not reforma­tion, and assurance in the hearts of the people; he preacheth not that sprinkles not.

2 For Consolation.

Be not fearefull, Christs bloud will protect thee, as safely, as euer did the bloud of the paschal lambe the [...]hildren of Israell.

Be not doubtfull, of the efficacie of it: For if the bloud of buls and goates &c. could purifie in respect of legall clensings? how much more shall the bloud of Christ, who by the eternall spirit offered vp himselfe to God, purge thy conscience from dead workes, and make attonement for all thy sins, clensing thee from all vn­righteousnesse, Heb. 9. 13. 14. 15. 1 Ioh. 1. 7.

[Page 63] Be not discontent, with thy condition, thou hast, what was merited, and purchased with bloud, how little soeuer it seeme in thy eyes.

But especially be not vnthankfull for such a sin­gular way of mercy, but with all gladnesse of heart reioyce aboue all things in Christ, and him cruci­fied for thee.

Hetherto of the persons saluted, the forme of the salutation followes.

It was the manner in their salutations to wish to their friends that which they accounted a chiefe happinesse to them: The forme of the Salutation. So doth the Apostle here wishing the multiplying of grace and peace.

Grace must be co [...]dered two waies. 1 First, as it is in God, and so it is his free loue and gracious disposition to shew mercy in Christ. 2 Secondly, as it is in man, and so it notes either the gifts of their minde, or their condition, or estate in Christ, and so the faithfull are said to be vnder grace, and not vnder the law.

Peace is both inward, and outward: Inward peace consists in the contentation and rest of the soule, and so it is both the rest of the conscience from terrors, and the rest of the heart from passions and perturbations. Outward peace is nothing else, but prosperity, or an estate free from vnquietnesse and molestation, and adorned with needfull blessings.

Grace and Peace are the two principall things to be sought, and wished in this world, when Christ comes to inrich the world, hee comes with grace [Page 64] and truth, Ioh. 1. he cannot be miserable, that hath these two, nor happy, that wants them altogether. Which may be a singular comfort to a Christian: in grace and peace is his portion, and hee may go boldly to the throne of God in the intercession of Christ to begge either of these in his need Heb. 4. vl [...]. God may deny him other things, but he will neuer deny him grace and peace.

And therefore also Christians should ioy in the grace of God, wherein they stand, Rom: 5. 3: and be resolued in themselues, that the grace of God is suf­ficient for them, 2. Cor. 12. 9. Especially they should praise and esteeme and glorifie the grace of God: It is all God askes for as it were at our hands, euen to honour him, by praising his grace and free loue to vs, Eph. 1. 6.

Woe vnto wicked men, that neglect the grace of God, what shall it profit them to gaine the world (which yet they doe not) and want grace and peace: but especially why doe they not let Christi­ans alone with their portion? why doe they trou­ble them in their peace, and despight them for their grace? can they not follow their pleasures, lusts, profits, honors, &c. and let Christians liue quietly by them, who desire but libertie to enioy grace with peace?

There is something also to be noted from the order of placing: grace must bee had before peace, there can bee no peace to the wicked, and he is vn­doubtedly wicked, that hath not the grace of God.

Grace and Peace is multiplied. 1 First when the [Page 65] number of gracious persons is increased: This is to be sought, and prayed for. 2 When the kinds of grace and peace are all had: For there is the ma­nifold grace of God. 3 Thirdly, when the measures and degrees are augmented.

The Husbandman would faine haue his seede increase, Vses. and the Tradesman his trade: so would the ambitious man his honors, & preferments &c. Euen so should the Christian bee ambitious, and couetous in his desires, that his grace and peace might increase.

Quest. What should wee doe, that grace and [...]eace might be multiplied?

Ans. 1 Be sure it be true grace, What we must doe that grace and peace may be multi­plied in vs. else it will neuer [...]ncrease.

2 Thou must increase in meeknesse, and humili­ [...]ie: For God will giue more grace to the humble, [...]am. 4. 8. and the meeke shall haue abundance of peace Psal. 37. 6. 11.

3 If thou wouldest haue thy grace and peace [...]ncrease, thou must be constant much in the vse of all the ordinances of God, which are the meanes of grace and peace: As thou measurest to God in [...]he meanes, so will God measure to thee in the suc­cesse: thou must be much in hearing. For grace is in the lippes of Christ, Psalm. 45. 3. and much peace shall be to them, that loue Gods lawes, Psal. 119. and [...]hou must go often vnto God by praier, who giues grau and glory, and will withold no good thing, Psalm. 84. 12. 2 Thes: 1. 11. 12. Runne by faith to Christ, who is the Prince of peace, Es: 9. 6. and stir vp the grace of God, that is in thee. For thou hast [Page 66] not receiued the spirit of feare, but of power, 2. [...]

4 Thou must not perplex thy heart with cares of this life: but in all things go to [...] praier, and cast all thy care vpon him: so shalt [...] haue peace that passeth all vnderstanding to keep [...] heart and minde: Phil: 4. 6. 7.

5 Thou must make much of the beginnin [...] [...] desires, ioy, liking, and care of the meanes of [...], and not let them go out, so as thou [...] faile of the grace of God, or receiue those graces [...] vaine

6 Thou must be resolued vpon it to deny [...] godlinesse and worldy lusts, and to liue [...] and religiously, and soberly in this present world: [...] thou canst neuer meete with true peace further [...] thou art good and true in thy heart; and as [...] [...]creasest in the care of reformation in thy life, [...] shalt thou increase in euery good and perfect [...] till thou come to a ripe age in Iesus Christ, Tit. 2. 1 [...] Esay 32. 16. Psal. 125. vlt.

This likewise may be comfortable to a [...] Christian, and that two waies.

1 First, If he consider, that grace is not giue [...] [...] at once, but by degrees, and therefore he must [...] be discouraged, though he haue many wants.

2 Secondly, if he consider the bountifuln [...] God to all, that seeke grace and peace, it may [...] had in abundance. For the Apostle implies, [...] God will multiply grace and peace, if wee be [...] in the vse of the meanes, and glorifie him [...] seeking to him, he will giue liberally and [...] man. And thus much of the Salutation.

HEtherto of the salutation: the substance or the body of the Epistle followes: the doctrine whereof is two waies to be considered, The order of the body of the Epistle. 1 as it is propounded, 2 as it is repeated: Three things are principally propounded, and the same also repea­ted, or gone ouer againe. For there is first matter of consolation. 2 Matter of exhortation. 3 Matter of dehortation. The consolation is from this third verse to the thirteenth of this Chapter. The Ex­hortation is from vers. 13. of this Chapter, to vers. eight of the 3. chap. The Dehortation is from v: 8. of the 3. chap. to the end of that chapter.

Then doth the Apostle a little changing the or­der go ouer the same three things againe. For hee exhorts from vers. 1. of chap. 4. to the 12. vers. of the same chap. and then he comforts from vers. 12. to the end of the 4. chap. and the Dehortation hee lodgeth vnder request to the Elders, and the people chap. 5. 1. to 12.

In this first part he intends to comfort, where I consider, first, the Proposition of comfort, vers: 3. 4. 5. Secondly, and the confirmation of that com­fort, vers. 6. to the 13.

In the Proposition I obserue, first, the manner of propounding, and the arguments themselues, by which he would comfort.

[Page 82] The manner of the Proposition is, that it is ex­pressed in forme of thankesgiuing in these words: blessed be the God and father of our Lord Iesus Christ. The arguments of consolation are 3. The first is taken from our Regeneration vers. 3. the second from our Glorification vers. 4. the third from our Preseruation vnto glory vers: 5.

Blessed bee the God &c. 1 Obseruation from the co­herence. Two things I obserue from the coherence of these words: First, that a 1 Christian can be in no such distresse, but hee hath still cause to be thankfull to God for many bles­sings, though he be a stranger and vsed like a stran­ger, though he be scattered and driuen to and fro: yet in all the daies of his dispersion he may obser [...]e many memorable things, for which hee ought to 2 blesse God. Secondly, that a Christian should ne­uer thinke of spirituall blessings, but his heart should kindle in him with desire to praise God for them.

Blessing is diuersly taken or carried: sometimes man blesseth Psalm. 129. 8. man: sometimes God blesseth man Psal. 6 [...]. 1.: sometimes man is said to blesse God: and so here.

Man blesseth God three waies: Man bless [...]th God 3. wa [...]s. 1 In his heart, when being refreshed with Gods fauour, and in­flamed with the ioyes of his presence, and nourish­ed with the sence of his blessings, hee doth lift vp his heart within him inwardly with affection, stri­uing to laud God and acknowledge his mercy. 2. In his tongue, when he taken to him words and o­peneth his lippes to confesse and praise God either in secret, or openly: either priuately or publikely. [Page 83] 3 In his works, and that [...] waies: When hee sets vp memorialls of Gods great workes or deliueran­ces. 2 When hee receiues the Sacrament, setting himselfe apart to celebrate the memory of Christs death, by which the couenant of God was confirmed, and the fountaine of all grace opened. Da [...]id when he would render thankes vnto God takes the cuppe of Psal. 116. 12. saluation. And the Sacrament is called the E [...]charist from giuing of thankes, and so the cuppe is called the cuppe of 1 Cor: 10. 16. blessing: 3 By the obedience of his life striuing to glorifie God in a holy conuer­sation. 4 And lastly by shewing mercy, and there­by causing the hearts and liues of other to blesse God.

Great reason hath man to blesse God, Reasons of blessing God. 1 For God is blessednesse it selfe, and whether should the water runne but into the sea, from whence it is originally taken. 2 Besides the Lord hath requi­red our praise, as the chiefe meanes of Psal. 50. 23. glorifying him: 3 And thirdly he hath blessed vs, and there­fore we haue great reason to blesse him. Hee hath blessed vs in the Creatures: blessed the worke of our hands: blessed the fruite of our loines: blessed vs in his s [...]nne: blessed vs by his Angells: blessed vs by his Ministers: blessed vs in the blessings of the Gospell, and blessed vs in the fruites of the earth: blessed vs in his house, and in our owne houses: blessed vs in our Sabboths, Sacraments, the Word, Praier, &c. blessed vs in our soules, bodies, states, names, &c.

And therefore let the people praise thee ô God, Vse. yea let all the people praise Psal. 67. 3. thee. All thy workes praise [Page 84] thee, and the Saints shall [...] of thy praise, and of th [...] glory of thy power, and the maiesty Psal. 145 10. 11. 12. of thy king dome

The God and Father of our Lord Iesus Christ, &c. This periphrasis is vsed to distinguish our God from the god of Turkes, Iewes, and Pagans.

The Lord was vsed to be knowne to the olde Church by the names of the God of Ahraham, the God of Isaack, and the God of Iacob: but now in the Church of the Christians hee is celebrated by the name of the God and father of our Lord Iesus Christ.

Two things are here affirmed, 1 that God is the God of Christ. 2 That hee is the Father of Christ: It is not against the vse of Scripture to say, that God is the God of Christ, for (Ioh. 20. 1.) Christ saith, I go to your God, and to my God, and Psal. 45. 7. It is said to Christ, God euen thy God hath annointed thee with the oyle of glad [...]esse aboue thy fel­lowes. How God is the God of Christ. Now if any aske, how this can be; that God is the God of Christ, I answere by distinguishing the natures in Christ. If you consider Christ in his diuine nature, he is God of himselfe, but not sonne of homselfe: [...] His persan is of the Father: but his essence is of himselfe: but I thinke that this is properly ta­ken or meant of his humane nature, for that he re­ceiued from God by the mighty working and ouer­shadowing power of the holy Ghost.

And as he is the God of Christ, How God is the [...]ther of Ch [...] so he is the Father of Christ: his God in respect of his humane nature, and his father in respect of his diuine nature: such an high Priest it became vs to haue, as was after the order of Melchisedech without father or mother. For so was Christ without father, as man, without mo­ther, [Page 85] as God: now in that he is here said to haue a father, How Christ is without Father or Mother. it is to be vnderstood of his diuine nature, in respect of which by an eternall generation the person of the sonne was begotten of the Father: dreadfull is this mysterie, and most difficult to bee vnderstood, or conceiued, and the rather because nothing carnall or earthly is here to be imagined. For the sonne was not begotten, as sons amongst men are: but after a more admirable and more ex­celling manner, neither know I how to expresse a way of conceiuing of this generation better then by way of negation, denying vnto it, whatsoeuer hath imperfection.

There is a threefold generation. A threefold generation. Per se, de se, & extra se.

The first is corporeall, called in Schooles Logicall and predicamentall, and this is of bodily things, which by themselues, and out of themselues, and without themselues do beget. The second is trans­cendent and metaphyficall, and this is of spirits, and is mentall. For here the minde as an vncompoun­ded subiect, doth not out of it selfe, but by it selfe, and in it selfe beget, and thus it begets contempla­tion or reason, Non de se, sed per se, [...] thoughts or affections. The third is supreame and singular, or diuine, and that is that generation, by which the Father in himselfe, and by himselfe, by nature, & not by faculty or power, begets the sonne, and this is that, which in this place is to be conceiued of: so that we must ascend higher, then the geniture of bodies, or soules, and when we are come to the Ocean, that is beyond and higher, then either of those, we must rest and won­der, especially taking heed to our thoughts, as in o­ther [Page 86] things, so that in three things we imagine no likenesse betweene the Father begetting the so [...]e in the Trinity, and earthly fathers begetting their sonnes in the world.

First here is no prioritie in time betweene the fa­ther and the sonne, Three things wherin Christs generation is not like ours. as in some sense there is in cor­poreall generations. For Christ is of the Father, but not after the father.

Secondly, there is no inequalitie: the sonne is not lesser, then the father. For Christ is coequall, as well as coeternall.

Thirdly, here is no diuision: the sonne is not di­uided from the father. For Christ is not only like the father [...], but of the same substance with the father, he is [...].

The consideration of this doctrine, that Christ is Gods soone, Vses. may serue for diuers vses. For as it may confirme vs in the detestation of the blas­phemous wickednesse of the Iewes, that would neuer receiue the doctrine, that Iohn 5. 1 [...]. 6. 41. 3. 19. Christ was the sonne of God: so it may diuersly both instruct, and comfort: It may instruct vs three waies. For first, here we may see, that it is a matter of necessity to be beleeued, and accordingly we should labour to enforme our selues aright in this doctrine, as being a point should be illustrious in the Churches of the Christians, and the rather because of that promise, that whosoeuer shall confesse that lesus is the sonne of God 1 Iob. 4. 15., God dwelleth in him, and he in God. Se­condly we may hence gather our owne dignitie. For if this be an honour vnto Christ to haue God to be his father, then what reason haue poore Chri­ [...]ians [Page 87] to reioyce, considering that whatsoever they are in this world, yet they haue no worse then the true God, the great Ieho [...]ab to be their father also? Thirdly, from hence by inference wee may learne our duty to God: For by this doctrine we heare, that God is the father of Christ, now by other Scriptures we may obserue, how Christ caried him­selfe toward his father, and from him wee may learne, how to order our behauiour also.

Three things are memorable in Christ. In three things wee should learne of Christ to cary our selues towards God as to­wards our Fa­ther. 1. His obedience. 2. His patience and humility. 3. And his willingnesse to die: all inferred vpon this consi­deration, that God was his father. For first, Ioh: 5. 17. 19. 6. 38. If the father worke, the sonne worketh also, yea whatso­euer the Father did, the Sonne did also. Yea Christ did not desire to be beleeued, when he said, he was God sonne, further, then hee proued it, Ioh: 10. 36. by doing the workes of his Father. And for his patience and humilitie it was admirable. This sonne of God had not whereon to lay his head: he endured the impious contradictions of vile sunners, hee would not tempt God by presumptuous trusting vpon extraordina­ry support, when ordinary meanes was Math: 4. 3. offred: he was to be consecrated through afflictions, and Heb: 2. 10. to learne obedience by what he suffred: and when hee had suites to God his Father, he doth in all humili­tie pray and importune, yea he vsed strong cries in the daies of his flesh, and left his Father to expound the meaning of his prayer: Heb: 5. 7. 8. also by the good plea­sure of his owne will euen to honour him, as hee thought best for him. And for his willingnesse to dye in the 13. of Iohn he vseth that as a reason, why [Page 88] he could gladly goe out of the world, because it was nothing else, [...] 13. 1. but to go to his father.

In all these wee, that are yonger brothers, should learne, how to order our selues aright toward God. If we call God Father, wee should doe the workes of our father, and neuer desire to be longer reputed the children of God, then by our workes we could shew our generation to be of God by resembling his holines. And for patience and humilitie, wee are specially charged with it by Christ, euen to learne of him to bee lowly and meeke, and it is a great shame for vs to make so much adoe about our crosses, when wee consider the patience of Christ, or to thinke it much if wee be not heard in our prayers at the first, or as wee would haue it in the letter of our desires, when we obserue the cari­age herein of God towards Christ the sonne of his loue.

And as this doctrine doth instruct, so it doth comfort, and that especially three waies: 1 For first it may comfort vs against all the difficulties of sanctification, and against all the power of Sathan. For as this doctrine tells vs, that Christ is the sonne of God, so other Scripture doth assure vs, that he will mightily proue himselfe to be the sonne of God by the spirit of sanctification, shewing his power in throwing downe and dissoluing [...] 1. 4. 1 [...] 3. 8 the workes of the Deuill. 2. Secondly, it may comfort vs in all our suites to God. For as by other Scriptures we know, that Christ is our aduocate and hath taken vpon him to present our praiers to God: so by this do­ctrine we may gather the successe. We are sure to [Page 89] speede well, when we haue the Kings sonne to put vp our petitions, and the rather because Christ doth desire to shew his greatnesse with his Father by obtaining our requests at his hands. For thereby the Father is glorified in his sonne, and God loues vs so much the better, because we loue Christ, and be­leeue, that he came from his father, and shew it by vsing Iob: 14: 12. 13. 14. [...]6. 23. 24. 26. 27. him as our Mediator: and indeede what neede we any other to the King, then the Kings [...]onne. And thirdly, it may comfort vs in respect of the hope of preferment by his seruice: wee can­not serue a more honourable Lord. Many times if we serue earthly Princes, they may neglect vs. For wee seldome see all the Followers of the greatest [...] Princes come to preferment: but if Princes on earth were neuer so honourable, that they did pur­pose to exalt euery one of their seruants, yet vnder that hope men may consume all their meanes, and in the end dye beggers, because the Prince may dye, before they get their preferment; but it is not so with Christians in their seruice of Christ. For as for greatnesse he is the king of all Kings, and him­selfe Lord of all Lords: [...]o for will, hee neuer negle­cted any, that serued in truth and sincerity, and be­sides he cannot die. For he hath life in himselfe, and therefore blessed are they, that serue him, and trust in his goodnesse. For he euer liucth to make request for them, till hee haue gotten them to himselfe, that where he is, there they may be also.

Thus of the manner of propounding: The pla­ces or arguments of Consolation follow. The first is taken from their regeneration, which is amplified