Verses 9, and 10.

But yee are a chosen generation, a royall Priest hood, an holy Nation, a peculiar people, that ye should shew forth the vertues of h•• that hath called you out of darknes into his maruellous light;

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

THese words contain the second argument to perswade Christians to make their constant recourse vnto Christ, and from him to procure vertue to enable them for holinesse of conuersa∣tion: and it is taken from the consideration of the excellency of that estate, vnto which they were brought by Christ. For the description whereof, the Apostle singles out two places of Scripture, with which hee makes vp a compleat narration of their great prerogatiues aboue all o∣ther people, and aboue that they themselues were in former times. The places of Scripture he makes vse of, are Exod. 9. and Hosh. 1.

And before I open the words, two things may be heer noted. First, the Apostle's care to prooue what he saith from the scripture, whether it be a∣gainst wicked men, or for godly men: w^ch shews, that we should much more take heed to GOD's Word, being lesse than Apostles, especially such an Apostle. Secondly, we may hence note, that Page  279 the promises or praises giuen to the Godly in the old Testament, are not enuied to Christians in the new Testament. God is no respecter of per∣sons: but wee haue free liberty to search the books of God, and to chuse out of all the exam∣ples of the sutes of godly men, or the prefer∣ments, what we wil: and if we make a sute of it to god, he wil not deny it, but shew vs their mercy.

Now, for the particular opening of these words, we must obserue, that it is the purpose of the Apostle to shew briefly the priuiledges of the godly aboue all others, or what themselues were before their conuersion.

And the priuiledge of their estate may be con∣sidered either positiuely in it self, or compara∣tiuely. It is described positiuely, verse 9. and comparatiuely, verse 10.

In the ninth verse, there he reckons vp a num∣ber of prerogatiues belonging to the Godly, and withall shews the vse they should make of them, or the end why they were conferred vpon them.

The Godly excel in diuers respects, if we con∣sider,

First, their election: they are chosen of God.

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

Thirdly, their dignity aboue other men: they are royall Kings.

Fourthly, their function or priuate imploi∣ment before God: Priests.

Fiftly, their behauiour, or outward conuersa∣tion: they are holy.

Page  280Sixtly, their number: they are a Nation.

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

First, for Election.

The Apostle, looking vpon the words in Exo∣dus 19.5, 6. and seeing that they described the happinesse of Christians in this life, doth in the Fore-front put-to this priuiledge of their electi∣on, as the foundation of all the rest, and would haue Christians much affected with the conside∣ration of this prerogatiue.

It is one of the chief and prime comforts of a Christian, to consider, that he is elect of GOD, Psalm 106.4, 5. 2. Pet. 1.9. elect, I say, both before time, and in time. Before time, in God's decree: and in time, when the Godly are singled and cal∣led out of the world, and picked out, one of a ci∣ty, and two of a tribe, in all the ages of the world, and distinguished from other men, by beleeuing in Iesus Christ. As the Israelites were chosen out of all the nations of the world; so now the Elect out of all the Ages of the world.

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

Ans. There are many things in our election, which should much rauish vs: as, to consider,

*First, when wee were chosen, viz. before the foundation of the world from all eternity. Oh what a fauour is it to think, that God had such thought of vs before euer we had any beeing! E∣phes. 1.4.

Page  281Secondly, by whom we were chosen, viz. by God. Men are wont to be affected, if any of any degree almost doo point out them aboue others, vnto any condition of praise or preferment. To be beloued and in request with any, is a content∣ment: but especially, if Kings or great persons should chuse vs out to set their loue vpon vs, how would we be moued with that! Oh! what com∣parison can there be between the greatest men on earth, and the great God in heauen?

Thirdly, to what wee were chosen, viz. to a Kingdom and great glory. For meaner persons to be chosen to any preferment, it would proue a great contentment; but especially, to be aduan∣ced to the highest honors: why, God hath cho∣sen and called vs to no lesse an happinesse than a Kingdome and glory, yea, his Kingdome and glory in heauen, Mat. 25.34. 2. Thes. 2.13, 14.

Fourthly, for how long this choise must last, viz. for euer. To be chosen to a great office, though it were but for a yeere, is a great honour in the ac∣count of some men, but especially to enioy a kingdome, if it may be for diuers yeers, as 20, 30, 40, or the like, how would men reioyce, that could attain to such an election? But behold, our happines is greater. For wee haue by our Electi∣on an entrance into the euerlasting Kingdom of Iesus Christ.

Fiftly, vpon what reasons we were chosen. viz. vpon God's free and meer grace and goodnes: he chooseth whom he will. It was his good plea∣sure to chuse vs to such a Kingdome: wee had it Page  282 not by descent, or desert, Rom. 9.18, 21. Ephes. 1.11.

Sixtly, in what manner he chose vs, viz. vn∣changeably, to bee chosen to so great an estate, though it had beene but during pleasure, and that pleasure to, such as might change, had beene a great aduancement. But Gods purpose remaines according to his choise,* and whom he elected, he calles; and whom hee calles, hee iustifies; and whom he iustifies, hee glorifies, Rom. 8.30. The foundation of God remaineth sure, 2 Tim. 2.19.

Lastly, to consider whom he chose, which hath a double incitation in it. For first, the Scripture tels vs, Many are called, but few are chosen. Now this increaseth our honour, that but a few onely can be admitted to the participation of it. If ma∣ny had enioyed it, the commonnesse of it might haue had in it some occasion of lessening the va∣lew of it, Deut. 7.6, 7. Math. 20.16. Secondly, God chose vs, that were most vile creatures pol∣luted in bloud, couered with filthines, falne from him by vile Apostasie and our rebellion in our first parents, and beeing guilty of many treasons in our owne actions. And this shold much moue vs, that God should set his heart vpon such vile wretches, as wee euery day are prooued to bee.

*The vse of this may be diuers. But I will onely stand vpon two vses. First, the consideration here∣of should inforce vpon vs a care to make our Election sure, 2. Pet. 1.9.

Question. Now if any ask, by what signes I may know, that I am elected of God?

Page  285Answer. I answer, There be diuers infallible signes of Election: as for example,

First,* Separation from the world: when God singles vs out from the world, it doth manifest, that he hath chosen vs from al eternity. Now, that this separation may bee prooued sure and infalli∣ble, we must know,

• 1. That it is wrought in vs by the Gospell, 2. Thes. 2.14.
• 2. That it containes in it a contempt of earthly things, so as our hearts do vnfainedly dis∣laime all happines in the things of this world, as out of true iudgement resoluing, that all is vanity and vexation of spirit. The loue of God, and the loue of the world cannot stand together, 1 Iohn. 2.14.
• 3. That it with-drawes vs from needeles society, or delight in the men of this world, who follow the lusts of life, and minde onely earthly things. Psal. 26.
• 4. An estimation of spirituall things aboue all the world.

Secondly, a relying vpon Iesus Christ, and the couenants of grace in him, so as wee trust wholy vpon him for righteousnes, and happines▪ Hence it is, that faith is called the faith of Gods Elect, Titus 1.1.

Thirdly, the Sanctification of the spirit, 3. Thes. 2.13. which hath in it both the reformations of those euils, which were wont to preuaile ouer vs, and were most beloued of vs, as also the qua∣lifying the heart with such graces as are superna∣turall, Page  284 such as those mentioned in the Catalogue 2. Pet. 1.5, 6, 7, 8, 9. and such are those graces heer∣tofore mentioned in the sight of saluation.

Fourthly, the testimony of the spirit of Adop∣tion. For euery godly man hath a witnes in him∣selfe, 1. Ioh. 5.10. Rom. 8.15. Gods Spirit doth as∣sure Gods Elect, that they are elect, and that it doth principally, by sealing vp vnto them the promises of Gods Word, Ephes. 1.13, 14.

Fiftly, by the conformity of Christians vnto Christ in affliction: for the Elect are predestinate to bee made like vnto Christ in sufferings. Now, because this signe must bee warily explicated, wee must vnderstand, that barely to bee afflicted, is not a signe of Election. For so may, and are wicked men, as well as godly men: but to become like Christ in the suffering, is the signe; which that it may be more infallible and cleer, wee must obserue in these sufferings.

• *1. The kindes, as for example, to be hated & scorned of the world, and reuiled & persecu∣ted, is a token, that wee are not of the world, be∣cause the world would loue his owne.*
• 2. The causes, as if wee bee hated for goodnes, and doe not suffer as euill doers, Ioh. 1•▪ 8.21. Psal. 38.20. when our afflictions are the af∣flictions of the Gospel, 2. Tim. 1.8, 9. Mat. 5.12.
• 3. The effects, that wee loue obedience by our sufferings, Heb. 5.8. and bee made more holy and fruitfull, and quiet, and meek, and humble by them, Heb. 15.11. So as we can say, It was good for mee, that I was afflicted, Psal. 119.
• Page  2854. By the manner, that wee be like Christ in silence, Esay 13.7. patience, and despising the shame of the crosse, Heb. 12.1, 2. 1. Pet. 2.21, 22, 23. praiers to God, and submission to Gods will, with strong cries and feruency, Heb. 5.7.
• 5. By the issue, when God giueth a like end to the triall of his seruants, as hee did vnto the Passion of Christ, making all worke toge∣ther for the best, Rom. 8.28.
• 6. The intertainement, which God giues vnto his seruants in the meanes of communion with God: For when we meet with God fami∣liarly, and continue in his ordinances, that is an infallible signe and note of Election: as when a man findes constantly the pleasures of Gods house, Psal. 65.4. power and much assurance in hearing the Word, 1. Thes. 1.4, 5. an inward sea∣ling vp of the comforts of the couenant, in recei∣uing of the Sacraments, testified by the secret and sweet refreshing of the heart in the time of receiuing, the conscience being comforted in the forgiuenes of sinnes past, Math. 26.28. an an∣swer and assurance, that God hath heard our prayers, and beene with vs in his seruice, Iob. 15.15, 16. and the like.

Vse 2. The second vse should bee to work in vs a care to liue so, as may become the know∣ledge, remembrance, and assurance of our Elec∣tion: and so we shall doe,

First,* If wee stir vp our hearts to a continuall praising of God for his rich and freegrace heere∣in, Ephes. 1.3, 6.

Page  288Secondly, if wee striue to ioy, and glory in it continually, Psal. 106.5, 6.

Thirdly, if wee loue one another, Ioh. 15.17. and choose as God chuseth, Eph. 1.4. not de∣spising the poorest Christian, Iam. 2.5.

Fourthly, if we set vp the Lord to be our God to loue him with all our heart, and to serue him, and in all things to shew our selues desirous to please him, and to be resolued to please him, and his truth, and to his glory, &c. Deut. 26. Esay 44.1.5.

Fiftly, if we confirme our selues in a resolution to haue no fellowship with the vnfruitfull workes of darknes, nor to suffer our selues to be vnequally yoaked: but since God hath chosen vs out of the world, to keepe our seluesse from needlesse society with wicked men.

Sixtly, if we continue in the Word, and bee patient in afflictions, and shew contentations in all estates, as knowing, that it is our Fathers plea∣sure to giue vs a Kingdome, Luke 12.32. and that all shall worke together for the best, Rom. 8.28. and that the very haires of our heads are num∣bred, Math. 10. & that nothing can be laid to our charge to condemne vs, Rom. 8.33. and that God will neuer cast away his people, whom before he knew, Rom. 11.2. because his foundation re∣maineth sure, and hee knoweth, who are his, 2. Tim. 2.19.

Seuenthly, if we striue to liue without blame and offence, that God may no way suffer disho∣nour for our sakes, Eph. 1.4.

Page  289Thus of the election.

The next thing by which they are commen∣ded, is their kinred and generation.

This word generation signifies sometimes an age, or succession of men, or so many men as liue in the world, in the age of one man: so one gene∣ration passeth, and another cometh, &c. Eccles. 1. Sometimes it signifies a progeny or off-spring, that is, so many as doo descend out of the loins of such a one: as, the generation from Abraham to Dauid, Mat. 1. Sometimes it signifies a kinred or stock; and so, not onely carnall, but spirituall: and thus, wicked men are said to be an adulterous and vntoward generation, Mat. 12.39. faithlesse and peruerse, Mat. 17.17. and so it is no priuiledge to be one of that generation: but wee are called vpon to saue our selues from this vntoward gene∣ration, Matth. 12.40. so that it is a priuiledge to be one of this sort or kinred. They are the gene∣ration of vipers, Mat. 3. Now, there is another kinde of spirituall alliance, and that is it whereby all Christians are a-kin one to another through the bloud of Christ, as they all descend of the se∣cond Adam: and of this it is, that the Prophet speaketh, Esay 53.8. when admiredly he saith of Christ, Who can tell his generation? And thus the Godly are begotten of the best bloud in the world, because they are begotten of the bloud of Christ, Iohn 1.13.

The doctrine then is, that Godly men are the happiest men in the world, in respect of their kin∣red and alliance. None come of so good a kinred Page  290 as godly Christians, which may appear by di∣uers reasons.

*First, because they descend of the best bloud, being the generation of Christ the second Adam; and so are better born than they that can tell of their great Nobility and Bloud, both by the fa∣ther's and mother's side, Iohn 1.13.

Secondly, because they are a chosen picked children or kinred, all the kinred culled out of all mankinde; and so is no kinred in the world. For, in all other kinreds are all sorts of persons to bee found, good and bad, vertuous and vicious: but of this kinred are none but good.

Thirdly, because the whole kinred is royall; they enioy all great preferments: whereas there bee few kinreds in the world, but there are some poor in it; but this generation hath not one poor man in it: all the kinred are Kings.

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

Fiftly, because there are so many of the kin∣red. The meanest Christian is a-kinne to all the Saints in heauen, and to all the Godly in earth or on earth: and there is no kinred in the flesh, that can attain to the like number of kinsfolks in any degree of comparison worth the speaking of.

Sixtly, because they are all accepted into high fauour with the King of kings. Though a King Page  291 on earth, out of his loue to see one person, would doo much for many of his kinred, yet it is neuer seen, that all the kinred vniuersally are preferred and entertained into speciall fauour with the King: yet so it is with all the Godly: it is true of all, and of euery one, that they are his peculiar treasure.

Seuenthly, because all our kinred will doo for vs: there is none of them but are able to pleasure vs: whereas in carnal kinred, one may be a-kinne to so great persons, that they will doo nothing for them.

Eightly, because other kinred may and wil dy, and leaue vs: but all this generation liues for euer.

Vses. The consideration whereof may serue for diuers reasons.

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

Secondly, hence wee should learn how to e∣steem of godly Ministers: for, heerby is implied, that they are the Fathers & Princes of the Tribes in this holy Nation.

Thirdly, it should teach vs many duties con∣cerning the Godly, to whom we are allied.

• 1. To study our genealogie, and gette the knowledge of as many of our kinred as wee can.
• 2. To glory in our kinred, to ioy in our hap∣pinesse heerin.
• Page  2923. To doo all good we can to our kinred, e∣uen to the houshold of faith, for this very reason, because they are our kinsmen in the Spirit; and, in particular, we should be ready to doo all that for them, which the law of kinred bindeth vs vn∣to, viz.
  • 1. Wee should acknowledge them, and not hide our selues from any that is godly.
  • 2. We should receiue one another hear∣tily and willingly, without grudging or murmu∣ring.
  • 3. Wee should defend one another, and bee ready in all oppositions to stand for the godly.
  • 4. We should shew all bowels of mercy, and tender kindnes, and pity, and sympathize in their necessities and miseries.

Fourthly, we should hence learn to be proui∣dent to preserue our owne reputation, that we be no way a dishonour and shame to our kinred, but learn of the wise steward, by lawfull meanes to preserue our credits, and prouide for our selues, though he did it by vnlawfull: for, our Sauiour noted this defect, when he said, The children of this world are wiser in their generation, than the children of the light, Luke 16.8.

Thus much of their kinred or generation.

A royall Priest-hood.]

These words contain the two next preroga∣tiues; which haue so much connexion one with another, that they are ioyned together as insepa∣rable.

Page  293The Apostle makes a comely and effectuall in∣uersion of the words recorded in Exodus 19: for, there they are said to be a Kingdome of Priests, which the Apostle more plainly expresses in the words, A royall Priest-hood.

They are both Kings and Priests, but both with difference from other men of either of those callings. They are Kings, not prophane or ciuill onely, but sacred Kings: they are Priests, not common or typicall Priests, but royall.

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

These words, with those that follow, are in Exodus expounded, or rather propounded indefi∣nitely to the Israelites, but in this place limited to the Elect onely; which shewes, that promises and priuiledges of right belong onely to the E∣lect and Chosen of God, &c.

Royall.]

Christians may be said to bee Royall in foure respects.

First,* comparatiuely with wicked men: for, whatsoeuer their condition be, yet if their estate be compared with the miserable condition of all impenitent sinners; it is a Royall estate, they are like Kings in respect of them.

Secondly, as they are vnited to his body, who is the greatest King, as members of Iesus Christ, who is King of kings, Reuel. 19.

Thirdly, because they looke for a King∣dome. It is their Fathers pleasure to giue them Page  294 a Kingdome; They shall one day raigne, and therefore are Royall.

Fourthly, because for the very present, in this life they haue the state of Kings: They haue the state of Kings in this life, I say. For, first they appeare clad in purple. The Romans knew who was King, when they saw the man clad in purple Robes: Christians haue royall Garments, Gar∣ments of Saluation; the righteousnesse of Christ doth couer them, which so soone as they put on, they are saluted for Kings in Heauen. Secondly, they haue the attendance of Kings, a great traine and guard about them; no King like any of them, that is not one of them; for they haue the An∣gels for their guard, and as ministring Spirits to them, Psalm 34. and 91. Hebr. 1.14. Thirdly, they haue the dominion of kings, and soueraign∣ty and power of Kings: and so, first, the whole world is their kingdome, in which they raigne: they are heirs of the world, Rom. 4. and so our Sa∣uiour saith, They inherit the earth, Matthew 5. Fourthly, their owne hearts are as a large King∣dom, in which they sit and raign, gouerning and ruling ouer the innumerable thoughts of their mindes and affections, and passions of their harts: among which they doo iustice, by daily subdu∣ing their vnruly passions, and wicked thoughts, which, like so many Rebels, exalt themselues a∣gainst the obedience should be yielded to Christ the supreme Lord and Emperor; as also by pro∣moting the weal of all those sauing graces which are placed in their hearts, nourishing and lifting Page  295 vp all good thoughts, and cherishing all holy de∣sires and good affections; conscience beeing, by commission, the chief Iudge for their affairs of this whole Kingdome. Fiftly, it is something royal; and, which proues them to be Kings, they haue a regall supremacy. A King is he that iud∣geth all, and is iudged of none: such a one also is euery spirituall man said to be, 1. Cor. 2. vlt. Sixt∣ly, they prooue themselues Kings by the many conquests they make ouer the world and Satan, sometimes in lesser skirmishes, somtimes in some main and whole battels.

Ob. Might some one say, Is this all the King∣dome of a Christian? This is infinitely belowe the magnificence and honour of an earthly king∣dome, &c.

Sol. GOD hath done more for the naturall man, or for the nature of men, for prouiding means for this spirituall Kingdome, than in ope∣ning a way for earthly Kingdomes; which may appear by diuers differences. For,

First,* none but great men, and of great means, can attain to the Kingdome of this world: but heer the poor may haue a Kingdome, as well as the rich. Blessed are the poor in spirit: for, theirs is the Kingdome of heauen.

Secondly, while the father liues, the little childe cannot raign: whereas, in this Kingdom, little-ones attain to the Kingdome, and safely hold it, Mat. 18.

Thirdly, this kingdome is of heauen, whereas the others are onely of the earth.

Page  296Fourthly, these Kings are all iust, there is none vnrighteous can possesse these thrones: They are all washed, iustified and sanctified. There is not a drunkard, a railer, a buggerer, an adulterer, a murtherer, or any the like amongst them, which is no priuiledge belonging to the kingdome of this world, Rom. 14.17. 1 Cor. 6.9, 10, 11. Gal. 5.21. The godly are Kings, such as Melchisedech was, somewhat obscure in the world, but they raign in righteousnes, in peace, none like them, Heb. 7.

Fiftly, the godly haue receiued a kingdome, that cannot be shaken. Their kingdom is an euer∣lasting kingdome, Heb. 12.28. But all the king∣domes of the world may be, and haue beene sha∣ken, and will be ruined and end; whereas the god∣ly that set out in soueraignty ouer lesser domini∣ons, and with lesse pompe, yet increase so fast, till at length they attain the most glorious Kingdom in the new heauens, and new earth.

*The vse of all this may be diuers.

First, for singular comfort to the godly: what account soeuer the world makes of them, yet heere they see, what God hath ordained them vnto: It matters not for the worlds neglect of them; for Gods Kingdom comes not by obser∣uation: and in particular it should comfort them in two causes. First, in matter of seruice, when they come to stand before the Lord, they must know, that they are honourable in Gods sight He respects them as so many Kings in his presence. Secondly, in the mortification of vices, they haue receiued power & authority as Kings, Page  297 and therefore no rebellious conuersation can so exalt it selfe, but it may be subdued. The oyle of God is vpon them: and what can the greatest Rebels doe against the power of the King?

But secondly, withall heere is terror to wic∣ked men. For this is the priuiledge onely of the godly; and it is certaine, that wicked men are in Gods account as base, as the godly are honoura∣ble, they are thrust besides these thrones: And so both sorts of wicked men: For not onely openly profane men are to be smitten with this terror, but also hypocrites. It is true indeed, that hypo∣crites act the parts of Kings: but they are onely such Kings as Players are vpon a stage, they speake of the words, or the words of Kings: but are not indeed. For they are by the wiser and bet∣ter sort accounted as Rogues, and the scum of the people: euen so are wicked men in Gods account, neither will their outward shewes helpe them. For the Kingdom of God is tried not by words, but by the power of it, 1. Cor. 4.20. And withall vnruly Christians may be hence checked, such as will not be ruled by their teachers: such were the Corinthians, they raigned without Paul, and their godly teachers. But the Apostle wisheth they were indeed Kings, or did indeed raigne. Why bearest thou the name of a King, and canst not rule thy passions?

Thirdly, diuers vses for instructions may bee hence gathered: for,

First, we should hence learne to honour poore Christians: They are spirituall Kings, as well Page  298 as the Kings of the earth: and wee knowe, what a stirre wee would make to entertaine the Kings of this world, Iam. 2.5.

Secondly, wee should hence bee stirred vp in desire after this Kingdome, to pray for it, that it may come, and that God would count vs wor∣thy of such a Kingdom, Math. 6. 2. Thes. 1.5. and to this end wee should looke to two things.

First, that we seeke this kingdome, first, aboue all other things, Mat. 6.

Secondly, that we should refuse no paines nor handship for the entertainment of true godlines: This Kingdom of heauen should suffer violence, and the violent only will take it by force.* It is an easy thing for Iohn to be a partner in the patience of the bretheren, when he is a partner with them in the Kingdom: of Iesus Christ, Reuel. 1.9. It is no great thing men can suffer, if wee consider, it is for a Kingdome: and the want of outward things should the lesse trouble vs, if God make vs so rich in spirituall things.

Thirdly, wee should hence especially learne to liue in this world like Kings: and this Chri∣stians should shew,

First, by declaring their conquest ouer the passions and desires of their owne hearts: It is a royall quality in a Christian, to bee able to shew all meeknes of minde, and temper, and sobriety, in being able to deny vnto himselfe what may not bee had without sinne, or offence. Hee that winnes the conquest ouer his owne heart, is greater then hee that winnes a City.

Page  299Secondly, putting on the Lord Iesus: The righteousnes of Christ is the robe of a Christian: and since all the life of a Christian is a high feast, hee should alwaies put on his robe, to distinguish him from all other men: and this righteousnes is both the imputed righteousnes of Christ, as also the inherent vertues of Christ.

Thirdly, by seruing the publick. Kings are the common treasure of the subiects: they are appointed for the good of many Christians, and should shew, that they remember, that they are Kings, by deuoting themselues to all possible profitablenes of conuersation.

Fourthly, by their contentation. What should they fear? or what should discontent them? Hath not GOD giuen them a Kingdome, and great glory?

Fiftly, by subduing carnall and seruile feares of men: Why should Christians fear the faces of great men on earth? are they not spirituall Kings themselues? and is not the breath in the nostrils of the greatest men on earth? why art thou then afraid to come before them? &c.

Priest-hood.]

The fourth thing, for which Christians are commended, is their Priest-hood, which notes the honour of their imploiment in things that concerne God and his seruice, Esay 61.6. Reuel. 1.6, &c.

Now, the Priest-hood of Christians is a singu∣lar priuiledge, if wee, first, either consider the kindes of Priest-hood: or secondly, the special∣ties Page  300 of their calling and imploiment. First, for the kinde: The Priest-hood of Christians is bet∣ter then the Priest-hood of the Leuites the sonnes of Aaron, because it is a royall Priest-hood: They are Priests after the order of Mel∣chisedech, as Christ himselfe was, in which order euery Priest was a King: so were none of the sonnes, or house of Aaron: Secondly, and for the specialties of fauour imported in the Priest-hood of Christians, diuers prerogatiues are included in it: For first, the Priest-hood of a Christian imports separation, and consecration to God: The godly of all the people in the world are the onely people that are deuoted to God, and chosen out of all the world as his por∣tion, as the Leuites were out of all Israel. Second∣ly, it imports neernesse and constancy of com∣munion with God: The Priests liued in Gods House, and stood alwaies before the Lord, dwelt in his presence, and did approach neerer to him, then all the people else: so doe the godly spiri∣tually: They onely dwell in his sight, and enioy his speciall presence, and see the glory of his pre∣sence, and haue their soules satiated with fatnes, arising from the comfort of Gods fauorable pre∣sence, Ierem. 31.14.

Vses. Now the consideration of this excellent Priest-hood of Christians should serue, first, for consolation: secondly, for instruction: and third∣ly, for great reproofe.

First, it should much comfort godly and care∣full Christians to consider, how neere God hath Page  301 placed thē to himself euen in his chamber of pre∣sence, as it were: & how meanly soeuer the world doth account of their seruice, yet they hence knowe, that their Priest-hood is a Royall Priest-hood, and the godly imploiments of Religious men are more honourable, then the greatest im∣ployments of the greatest Monarchs of the earth, & withal it may specially comfort feareful Chri∣stians against one scruple: They sometimes are a∣fraid to goe into Gods presence, or they doubt their accesse, they are so vnworthy to come be∣fore the Lord. Why? this word Priest-hood satisfie them: For it imports, that they are priui-should ledged by their calling to come before God. The Priests might enter into the House of the Lord, yea they must doe it, it was required of them: It was a sinne, if they did it not, and they did not sinne by doing it.

Secondly, the Priest-hood of Christians should put them in minde of diuers duties, as

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

Secondly, it should teach Christians to striue to bee of an harmelesse, and inoffensiue disposi∣tion. The Priests in the Law of God were men without blemish: and so should Christians in the Gospel, Phil. 2, 15.

Page  302Thirdly, wee should hence learne to set the Lord alwaies before vs, and to walke before him, seeing it is our office to keepe in the Tem∣ple, and to bee neere the Lord.

Fourthly, it should compell vpon vs a care of our sacrifice: The maine worke of the Priests was, to offer sacrifices: Now our sacrifices are principally praiers and good works, as more at large is shewed on the notes of verse 5. and in these wee must be daily imployed: But then we must in all our seruices looke to the rules of Sa∣crificing, which as I said, I haue handled at large verse 5. onely for the present remember these few things:

• 1. That their sacrifices are worth nothing, without an Altar to sacrifice them on: and this Altar is Iesus Christ, Heb. 13.10.
• 2. That thou must haue fire to burne the sacrifice on the Altar; and this fire is holy affecti∣ons, Marke 9.
• 3. That in all thy sacrifices thou must keep out leauen: now the spirituall leauen, that marres thy sacrifices, are: first, malice: secondly, any notable wickednes: thirdly, euill opinions, fourthly, worldly griefe and passions, which like leauen sowreth the sacrifice.

Thus of the second principall vse.

Vse 3. This may serue for reproofe-of diuers sorts of men, as,

First, of the Papist: They haue fire, but no Altar, and therefore cannot sacrifice: They haue zeale, but not knowledge, as was said in the case Page  303 of the lewes, who knew not the righteousnes of Christ.

Secondly, of the carnall Protestants. They haue an Altar, in that they professe iustification by Christ: but either they haue no sacrifice, or no fire. The rich among them bring not their sa∣crifice of almes, and all sorts neglect praier and good works; or if they doo any seruice to God, there is no fire to burn the sacrifice: they serue God without zeal and holy affections.

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

Fourthly, fearfull Christians are heer repro∣ued, because when they haue sacrifices, and an Altar, and fire too, yet they beleeue not the at∣onement may come by it, or the acceptation of them from God.

Thus of the fourth point.

An holy Nation.]

The holinesse of a Christian is his fift preroga∣tiue, wherein he excels all other people: and the Godly are holy many waies. Some are lesse prin∣cipall: some are more principall.

First,* they are holy in respect of GOD's ap∣pointment and calling: God hath decreed them to holinesse, Eph. 1.4. and created them to good works, Eph. 2.10. and called them to bee Saints, 1. Cor. 1.16.

Page  304Secondly, they are holy in their sect or kin∣red. They are of a holy kinred: for, their Head Christ Iesus is infinitely holy, and their brethren are holy brethren, Heb. 4.1.

Thirdly, they are holy in their Lawes. No people haue so holy, just, and exact Lawes: there is no defect or error in them. The Word of God is perfect, Psal. 19. Pro. 8.5, 6.

Fourthly, they are holy in their signes: they wear the badges of righteousnes. The vncircum∣cised were accounted vnholy; and the Iewes, a holy nation, because being circumcised, they had the signe of righteousnes: so are Christians holy by Baptism sacramentally.

Fiftly, they are holy, in regard of separation from the wicked and the World. A thing was said to be holy, in the Law, which was separated from common vses, to the vse of the Tabernacle: so are the Godly holy, because separated from the vnholy.

But, chiefly, the Godly excell for holinesse, if we respect the holinesse,

First, of justification: they are holy by the im∣putation of the perfect holinesse of Christ, and so are they as holy as euer was Adam in Paradise, or the Angels in heauen.

Secondly, of sanctification: they haue holi∣nesse in their natures, and they practise holinesse too: and thus they are holy in heart, and by in∣choation. They haue grace in all parts, though not in all degrees, & they are not destitute of any sauing or heauenly gift, 1. Cor. 9.11. And this kind Page  305 of holinesse must not bee slighted or meanly ac∣counted of: for, first, it is a holinesse wrought by the holy Ghost. Secondly, it is presented to God by the intercession of Christ; whereby all im∣perfections are couered. And thirdly, it is ac∣knowledged in the couenant of grace, which ad∣mits of vprightnes and sincerity in stead of per∣fection, which in the other couenants were re∣quired.

Thirdly, they are holy in hope, because they look for perfect holinesse in nature and action, in another world. There is a righteousnes which they wait for, that exceeds all the righteousnes that euer was in any man in this world, Christ Ie∣sus excepted.

But I conceit, it is the holinesse of sanctificati∣on which is heer meant. Now, this holiness con∣sists either of mortification or viuification. Mor∣tification is imploied about the subduing of cor∣ruptions; and viuification, about qualifying the heart and life of the beleeuer with holinesse. Vi∣uification also is exercised either about new grace in the heart, or new obedience in the con∣uersation. I take it, the later is heer meant: and so the Apostle intends to say, that no people are like the belieuing Christians, for the holinesse of their conuersation.

Vses. The vse of this point may bee, first, for great encouragement to the true Christian, not∣withstanding all his infirmities with which he is burdened: and therefore hee should take heed, that he be not wicked ouer-much, Eccles. 7. that Page  306 is, hee should not think to vilely of himselfe: For though hee be guilty of many sinnes, yet hee is truely holy, and that many waies, as was shewed before. God hath done great things for him, that hath giuen him a holy head, and a holy calling, and especially that he hath already made him perfectly holy by Iustification, and will make him perfectly holy in Sanctification in another world, yea hee ought to take reason of comfort for his holines of Sanctification; as for the reasons before, so the verie holines of his conuersation is much more exact, then is the conuersation of the wicked, or then was his owne before his calling.

And withall this should much stirre vp godly men to the care of sound holines in their conuer∣sation, and the rather, because, first, they were redeemed from a vain conuersation by the bloud of Christ, 1. Pet. 1.18. Secondly, they should much thereby aduance the profession of true Re∣ligion, Phil. 1.27. Thirdly, because a holy conuer∣sation is a good conuersation, God requires no∣thing of vs to doe, but it is all faire work, and good for vs, whereas when wee haue done, the Diuel, the world, and the flesh work that, which was extremely ill for vs. Fourthly, wee hold our profession before many witnesses, many eies are vpon vs, and the most men are crooked, and peruerse, 1. Tim. 6.12. Phil. 2.15. and the best way to silence foolish men, is by vnrebukeablenes of conuersation, 1. Pet. 2.15. Fiftly, our heauenly Fa∣ther is heereby glorified, Math. 5. and 6. Sixtly, it Page  307 will bee a great comfort to vs in aduersity, 2. Cor. 1.12. Lastly, great is our reward in heauen. For heereby will bee ministred aboundantly an en∣trance into the glorious Kingdome of Iesus Christ, 2. Pet. 1.11.

But then wee must looke to diuers rules about our conuersation, that it may bee right: for,

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

Secondly, it must bee a conuersation dischar∣ged from those vsuall vices, which are hatefull in such as professe the sincerity of the Gospell, and yet common in the world, such as are lying, wrath, bitternes, rotten comunication, or cursed speaking, or the like, Eph. 4.25. Col. 3.8. 1. Pet. 1.14.

Thirdly, it must bee all manner of conuersa∣tion, 1. Pet. 1.15. we must shew respect to all Gods commandements, at home, and abroad, in re∣ligion, mercy, righteousnesse, or honesty.

Fourthly, wee must shew all meeknes of wisdome, when wee heare outward praise, or doe good, or are to expresse our selues in dis∣course, or otherwise, Iam. 3.13. 2. Cor. 1.12.

And that wee may attaine to this holines of conuersation,

First,* wee must walk according to the rule of Gods Word, and let that bee a light to our feet, and a lanthorne vnto our pathes, Gal. 6.16. Ioh. 3.21.

Secondly, wee must set before vs the pattern of such Christians, as haue most excelled that Page  308 way, Phil. 3.17. and walke with the wife.

Thirdly, especially as obedient children, wee should learne of our heauenly Father, to fashion our selues according to his nature, and in all conuersation striue to be holy, as hee is holy: and as it followes in this verse, wee should study and striue to shewe foorth the vertues, that were eminent in Iesus Christ, 1. Pet. 1.15, 16. and 12.10.

Thirdly, in so much as holines is the preroga∣tiue of a Christian, it should teach all sortes of men to try themselues, whether they haue attai∣ned true holines, or no: so as they bee sure their holines exceed the holines of the Scribes and Pharises. For else they cannot enter into the Kingdome of heauen: For a Christian must haue that holines of conuersation, which no wicked man can attaine vnto. Now that this triall may bee done effectually, I will shew wherein the holines of a true Christian exceedes the holines,

First, of a meere ciuill honest man.

Secondly, of the most glorious Hypocrite.

*First, for the meere ciuill honest man: the true Christian exceedes his righteousnes, both in the righteousnes of faith, and in the internall holines of the heart, and the power of holy affections: but because it is holines of conuersation, which is especially heere meant, I will touch the diffe∣rences in conuersation, and so,

First, they differ in one maine cause of orderly life. For the holines of the godly Christian pro∣ceedes from a regenerate heart: whereas the meere ciuil man is so naturally, or onely by re∣straining Page  309 grace: Hee hath not beene in the fur∣nace of mortification for sin.

Secondly, the meere ciuil honest man glories in this, that hee paies euery man his owne, and is no adulterer, or drunkard, or the like notorious offender: But for the most part hee is altogether defectiue in the religious duties of the first table, especially in the duties of the Sabbath, and the religious duties hee should performe in his fa∣mily.

Thirdly, the meere ciuill honest man makes conscience of great offences, but cares not to be stained with lesser sinnes, whereas the true Chri∣stian liues circumspectly, and makes conscience of the least commandement.

Secondly, nowe for the Hypocrite: though the difference be hidden, yet it may bee assigned in diuers things, as,

First,* the holines of the godly Christian slowes from a pure conscience, and faith vnfai∣ned: whereas there is no such repentance, or faith in the Hypocrite.

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

Thirdly, the true Christian obeyes in all things: The Hypocrite but in some, as heere for the most part, they may be found tainted with some euill vice.

Fourthly, the true Christian is carefull of his conuersation in all places, and companies: The Hypocrite onely, or chiefly, when he is, where hee thinkes, hee shall bee obserued, and marked.

Page  310Fiftly, the true Christian will not cease bea∣ring fruit, what weather soeuer come, Ierem. 17.7, 8. But the Hypocrite giues ouer, when hard times come Hee is not like the good ground, that brings forth fruite with patience: The Hypo∣crite will not hold our till the end, though the times bee peaceable till his death. For the most part, hee then beares the burthen of his Hypo∣crisy, hee cannot die in peace.

*Lastly, this is a terrible doctrine for open and notorious offenders. For heereby it is apparant they are strangers from the Common-wealth of Israel, and are not of this nation, their language and their works betray them: Drunkards, Adulterers, Swearers, Liers, Vsurers, and such like cannot inherit, or haue any lot in this heauenly Canaan. For all this nation is holy, and such are not they, their owne consciences being Iudges.

Nor is it a pleasing Doctrine to scandalous professors: For such as giue scandall, are either Hypocrites, or godly: If they bee Hypocrites, their scandals betray them, and testifie to their faces, they haue no lot amongst the Saintes: and if they bee godly Christians, that haue falne through weaknes, yet they haue cause to bee much humbled: For by them the name of God is blasphemed; and besides many other in∣conueniences, that will pursue their fall, this is not the least, that heereby they haue weakned their euidence, and wonderfully darkned the marks of their happines: For if the Godly be a Page  311 holy nation, how discomfortably haue they pro∣uided for themselues, and their owne soules, that haue so stained their profession of holinesse!

An holy nation.]

The sixt prerogatiue of Christians is imported in this word Nation,* which shewes the number. For though all the wicked are more in number then the godly: yet such is the glory and greatnes of the number of all the godly of all ages, that if we could behold them on earth, as wee shall see them in heauen, and at the last Iudgement, wee would wonderfully admire the beautie, and mul∣titude of the Christian Armie. All the godly to∣gether make a goodly nation, & though in large∣nes of number, they doe not go beyond the wic∣ked, yet in the priuiledges of their number, they goe far beyond them. They are all one, and a whole nation of them, which imports diuers pri∣uiledges.

First, they are all originally of one bloud, born of the bloud of Iesus Christ.

Secondly, they are all gouerned by one Ru∣ler: their Noble Ruler is of themselues: there is one heart in them to serue the Lord.

Thirdly, they are all gouerned by one book of Lawes.

Fourthly, they all enioy the same priuiledges in the communion of Saints, euen those before conteined in this verse.

Fiftly, they all enioy the loue of God: they are his portion. As Israel was his out of all the world: so the godly are his, and make all but one nation.

Page  212In that all the godly are one nation, diuers things may from thence bee obserued by way of vse.

*First, it should be very comfortable to all that are truly godly, and so it should comfort them diuers waies. First, against the fewnesse of them that liue in one place, and so against the reproach of the world for that reason. For heere they may know, that if all the godly were together, there would be no cause to despise them for their num∣ber. Neuer such a nation of men, as they. Second∣ly, in the case of aduersaries, the gates of hell shall not preuaile against them. They are a whole nation of them, they may be oppressed, but they can neuer vtterly be rooted out. Thirdly, in re∣spect of their consanguinity with all the godly, though they differ much in estate or condition, yet wheresoeuer, or howsoeuer they liue, they are all countrie-men, they are all of one nation; the partition wall is broken downe. All godly Christians, whether Iewes or Gentiles, are but one nation. Fourthly, in respect of the gouern∣ment and protection of Christ ouer them. Why criest thou then, O Christian; Is there no King in Sion?

Secondly, hence some vse for instruction may bee made. For first, we may heere learne to know no man after the flesh. All other relations are swallowed vp in this relation: when thou art once conuerted, thou needst not reckon of what country thou art, or how descended, for thou art now onely of the Christian nation. All godly Page  313 men should acknowledge no respects more then those are wrought in them by Christ. Secondly, since Christians are all countrie-men, and seeing they are like the Iewes dispersed vp and down the world, they should therefore be glad one of another, and make much one of another, and de∣fend one another, and relieue one another by all means of help and comfort.

Thirdly, they should therefore obserue the fashions of the Godly, and be more strict to fol∣low the manners of their nation, wheresoeuer they come.

A peculiar people.]

The Latines render the words of the originall,* Populus acquisitionis. In the Greek it is, 〈 in non-Latin alphabet 〉. The word, rendred peculiar, signifies sometimes conseruation or sauing, as Heb. 10.39. to the sauing or conseruation of the soule: some∣times, purchase, as, the Church was purchased by his bloud, Acts 20.28; s•metimes, possession or obtaining, as, He ordained vs to the obtaining of saluation, 1. Thes. 5.9 and the glory of Christ, 2. Thes. 2.14. Neither doo Interpreters agree a∣bout the attributing of what felicity the word imports. For, one would haue the sense thus: Populus acquisitionis, that is, the people hee could gaine by; intending thereby, that the Apostle should say, that the Godly were the onely people that God could get any thing by. Others would haue it thus: A people for obtaining, that is, of heauen: and so the sense is, 1. Thes. 5.9. that they are a people God hath set apart to obtain heauen, Page  314 or to gain more than any people. Others, thus: A people of purchase, that is, such as were pur∣chased, viz. by the bloud of Christ. And so the people of God were purchased out of the world by the bloud of Christ; and the Israelites were typically redeemed out of Egypt by the bloud of the Lamb. The Godly are a people bought at a great price; none euer so dearly ransomed. But I take it as it is heer rendred, A peculiar people: and so the word may intima•e a double reason. For,* first, they are a peculiar people, because God hath euery way fashioned them for himself. Se∣condly, they are a peculiar people, because they are his treasure, yea, all his treasure. The Godly comprehend all his gettings: they are as it were all hee hath. And so Exodus 19. verse 6. may ex∣plain it.

Vse. The vse may be partly for consolation, and partly for instruction.

First, it should exceedingly comfort the God∣ly, to knowe their acceptation with God: they are in high fauour with him: they are his very Fauourites. And this should distinctly comfort them diuers waies: as first, that God doth make so much account of them to loue them, as any couetous man can loue his treasure. Hence God is said to delight in them, to rejoyce ouer them with ioy, and his mercy to them pleaseth him. Secondly, it should comfort them in respect of the sutes they may obtain from God. He is rich to all that call vpon him. No King can doo so much for his Fauourites, as God can and will do Page  315 for his. God's Fauourites may ask whatsoeuer they will, and be sure to haue it: and therefore it were a shame for them to be poor. Thirdly, the Fauourites of earthly Princes may lose all, and fall into the King's displeasure, and so be vndone for euer, and go out with singular disgrace and ruine: but God's Fauorites haue this priuiledge, they shall neuer lose the fauour of God. He will loue them to the end, Iohn 13.1. Nothing shall se∣parate them from the loue of God in Christ, Ro. 8. vlt. God hath not appointed any of them to wrath, but to the obtaining of saluation, 1. Thes. 5.9, 10. And all this should be the more comfor∣table, because God respects no persons. Euery Subject cannot be the King's Fauourite; nor is euery seruant, in Ordinary; nor is euery one that serues, in the Chamber of Presence, or Priuy-Chamber: but, in God's Court, all seruants are Fauourites; and hee hath treasure enough to en∣rich them all, and affection enough to loue them all.

Secondly, diuers instructions may be heer ga∣thered: for, if we be God's Fauourites, and his treasure, it should teach vs,

• 1. To liue comfortably, euen to liue by faith, to trust vpon God's fauour for life and sal∣uation; nor need we doubt our pardon, nor que∣stion our preferment.
• 2. To liue humbly, to bee euer ready to ac∣knowledge, that it was God's free grace that hath rai•ed them vp from the very dung hill, as it were, to such high preferment: wee must con∣fesse, Page  316 that we hold all from him: wee must hum∣ble our selues, seeing we haue this honor to walk with our God. Pride is one of the first things de∣stroies the Fauourites of the world.
• 3. To liue holily, denying vngodlinesse and worldly lusts, and liuing religiously, and sober∣ly, and righteously in this present world: since he hath redeemed vs to bee a people peculiar to himself, wee should bee zealous of good works. An exactness of liuing is required of such as must liue in Princes presence: and since GOD hath bought vs at so dear a rate, wee must not liue to our selues, but to him that died for vs, 2. Cor. 5.15. Tit. 2.12, 14.
• 4. To submit our selues to God's disposing: wee are his treasure: it is reason hee should doo with his owne what hee will; and the rather, be∣cause he will neuer imploy his treasure, but for aduantage. He that blamed the euill seruant for not gaining by his talent, will certainly himself gain by all the waies hee imploies his owne trea∣sure.

This doctrine should serue also for a double warning to wicked men. First, to take heed how they wrong God's people: if they touch his An∣ointed, they touch the apple of his eie. Hee will be sensible, and requite it. They are not in a safe condition, that wrong the Fauourites of Kings; their backs are as good as broken; and euery man is afraid of them: and it is no lesse danger, to bee injurious to that people which is so dear to God. And withall, this doctrine should teach vs and Page  317 them, that if they haue any desire to get the King of heauens pardon, or to obtaine fauour with him: if they haue any minde to repent, they should doe well to get some of those Fauorites to commend their suit to the King; God will not deny them: The praiers of the righteous auaile much, especially if they be earnest with him.

Hitherto of the enumeration of the particu∣lars of the prerogatiues of the godly: The end of them followes, viz. That they may shew the vertues of Christ that called them.

Vertues.]

The originall word heere translated vertues, is but sparingly vsed in Scripture: the Apostle Paul onely vseth it once, viz. Phil. 4.8. and the Apostle Peter heere: and twice in the next Epistle: nei∣ther doe Interpreters agree about the translation of it.* For many following the Syriach, render it praises, and not vertues: And so the meaning is, our priuiledges are bestowed vpon vs to this end, that wee should, shew foorth the praises of Christ, and that diuers waies.

First, by embracing these prerogatiues them∣selues, For these doe set out much the praises of Christ: as his loue to man, his wisdome, and power, that could redeeme a people out of such miserie to happines, and his singular acceptati∣on with his Father, from whom hee obtained such large prerogatiues for his seruants.

Secondly, by thanksgiuing, when wee praise God for Christ, and giue praise to Christ for all his goodnes, and loue to vs.

Page  318Thirdly, by commending the riches of the loue of Christ to vs, setting forth his praise from day to day, as wee haue occasion by discourse to others.

Fourthly, by liuing so, as that God in Iesus Christ may be glorified in the world, especially in the Church.

Now other writers follow the natiue signifi∣cation of the word, and translate it vertues, but with different interpretation. For some by the vertues of Christ vnderstand the benefits exhibi∣ted to vs by Christ, and so we are enriched with the former priuiledges, that so wee might make it appeare, how much wee haue gained by Iesus Christ: And these benefits of Christ, wee shew forth by thanksgiuing to God, daily praising him for them, as also by the word of exhortati∣on, when we call vpon others to seek after them: and lastly, by carrying our selues so, as may be∣come so great treasure, keeping them with all care, esteeming them aboue all gettings, and liuing as contentedly, as if God had giuen vs a kingdome on earth, and ordring our conuersa∣tion so, as men might see our care of good works, becomming such high preferment.

But I rather follow those Interpreters, that take the word, as it properly signifieth for the gifts of the mind in Christians bestowed vpon them by Christ, and so it is originally a philoso∣phicall word, expressing those indowments of the minde, which Philosophers in their Ethicks prescribed, and it is the more sparingly vsed by Page  319 the Apostle, because it is too low a word to ex∣presse the worth of the rich mercies and graces of Christ: and the Apostle Paul, Phil. 4.8. when hee saith, If there bee any vertue, &c. meaneth, that if there were any vertue, in which Philoso∣phers did excell, they should striue not to come behinde those natural men, euen in those vertues, such as were chastity, liberality, temperance, so∣briety, magnanimity, truth, iustice, and such like.

Now as the Scripture taketh notice of vertue, it belongs to the duties of the second table, as god∣lines doth to the first; and though vertue consi∣dered morally, hath nothing supernaturall in it: yet considered, as it is propounded heere, it is of singular worthines to be regarded: For though those vertues which were in the Philosophers, were but naturall: yet there were certaine ver∣tues in Christ, belonging to the second table, which as the patterne is giuen vs in him, could neuer bee found in meere naturall men; so that the Apostle doth of purpose separate the consi∣deration of vertues, and in especiall call vpon vs to get framed in vs those vertues, which did most shine in the nature, and conuersation of the Lord Iesus Christ.

Now in all the words foure things must bee distinctly handled.*

First, that euery Christian is bound to imi∣tate the speciall vertues of Iesus Christ.

Secondly, that it is not enough to haue those vertues, but they must shew them foorth accor∣dingly.

Page  320Thirdly, how those vertues thus shewed forth, are still called the vertues of Christ.

Fourthly, the Periphrasis, by which Christ is described, is to be attended when he saith, It is he that called vs.* For the first of these, It is apparant, that the Apostle takes all the godly bound to the imitation of the vertues of Christ.

Note by the way, that it is the vertues of Christ that are to be imitated. For euery thing in Christ is not to be imitated, As

*First, not his infirmities: for though they were vnblameable, and without sin: yet they imported weaknes: and so, though they be in vs, yet wee are not to striue after the attainment of them.

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

Thirdly, not his workes of Office, such works as he did in that singular obedience to that singu∣lar commandement of his Father, in dying to redeeme the Church: and so all the works of his Mediator-ship, as he was the Mediator between God and man.

Fourthly, not his works of obedience, as the son of Abraham to the Moisaicall Lawes, those that were Ceremoniall: for Christ must be con∣sidered, as the sonne of Adam, and not as the sonne of Abraham. As the sonne of Adam, hee was bound to the Morall law, whether as it was first written in mens harts: or as after it was taught by tradition: and at length by the Writings of Moses.

Fiftly, we are not bound to follow euerie acti∣on Page  321 of Christ in indifferent things, no not in such, as had some circumstantiall relation to religi∣ous duties: such as were to sit and preach, or to preach on mountaines, or by high way sides, and in a ship: or to pray all night, or to weare a garment without a seame, or to sit at the Paschall Supper, and a multitude of such like instances; such as was the commandemēt to his Disciples to take nothing for their iourney, neither staues, nor scrip, nor money, nor two coates, and so he prea∣ched the Gospell freely himselfe, and such was his lifting vp of his eies to heauen in praier.

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

It is the duty then of euery Christian to study the life of his Sauiour, and to seeke to imitate those things were most eminent in him. Now that this point may more distinctly be obserued, wee must consider what those vertues are, and were, which in Christ did so much excell, and in Scripture wee are charged specially to imitate, and would so much adorne the liues of Chri∣stians.

There are nine vertues,* which did exceeding∣ly excell in Christ, and would maruilously a∣dorne the liues of Christians, if they would walk as Christ hath left them example, which I may recken in this order:

The first was wisdome,1 and discretion. The people wondred at his gracious words, and the Page  322 wisdome, that was in in him, Luke 4.22. and hee requireth of his Disciples, that they should bee wise as serpents, and innocent as doues, and they should grow in vnderstanding, and wisdome, Col. 2.2, 3. and 3.10.

Now, this wisdome of Christ wee should shew,

*First, by restraining rash zeale and furious sen∣tences vpon wicked men, as Christ did, Luke. 9.55.

Secondly, by auoiding with discretion the snares, which are laid for vs by our aduersaries, being aduised, how wee let fall any thing might bring dishonor to our profession, & needles dan∣ger to our estates: This discretion our Sauiour Christ shewed, when he was tempted with hard and dangerous questions, as that about Caesar, and the questions of the Lawyers, and Sadduces.

Thirdly, by auoiding in indifferent things, what by experience we see is misliked in others, as when the austerity of Iohn was censured, Christ tooke his liberty in the vse of the creatures, and conuenient company-keeping. Luke 7.33, 34.

Fourthly, by giuing place oftentimes to the sudden, and violent furies of wicked men, when they will runne on wilfully, till there may bee conuenient time to deale with them: so did Christ often auoide the commotions of his ad∣uersaries.

Fiftly, By gracious words, and fruitfull com∣munication, when wee so speake as becomes the Oracles of God, with all reuerence and power, Page  323 1. Pet. 4.11. Luke 4.22. It was, in particular, a sin∣gular discretion in Christ, that, when he was as∣ked vain questions, or such as were not so fitly propounded, he answereth so as may most profit, declining the answer that should onely feed cu∣riosity, or the like ill humours.

But yet it manifestly appears by the practice of Christ,* that this wisdome must not haue in it either forbearing of iust reproofs, or dissimulati∣on, or the omission of necessary duties, or the practice of vnlawfull things, for fear of men, or a subtilty onely to compasse great things for ones self, or a deniall of the truth, or such like.

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

Now,* wee should shew this meeknes, first, by restraining the passions of our hearts, such as are, anger, malice, wrath, bitternesse, and the like: this way our Lord Iesus did wonderfully excell. Secondly, by auoiding strife and contention. Doo nothing through strife, saith the Apostle, Phil. 2.4. but let the same minde bee in you, that was in Christ. Thus is it a singular praise to bee gentle, Iam. 3.17. Thirdly, by an easie subiection to God's will to bear the yoke of God, is to imi∣tate Christ heerin, to bee easily perswaded or in∣treated to doo those things which belong to our duty and Christian obedience, Mat. 11.29. Fourth∣ly, by gentle dealing with such as haue fallen through infirmity: this is required of vs, Gal. 6. Page  324 1. And thus did Christ toward Peter after his fall: he neuer shewed his displeasure, when he saw he was displeased with himself.

3The third vertue is humility or lowlinesse of minde. This is also required of vs, Mat. 11. as a vertue we should imitate in Christ. Now, Christ shewed his humility,

*First, by making himself of no reputation, Phil. 2.8. Hee abased himself, to take our nature vpon him. Hee hid, for a time, the glory hee had with the Father; and besides, hee shewed it by auoi∣ding many times applause and fame of the peo∣ple. He sought not the honour of men. Hee sup∣pressed often his owne praises, Iohn 5.34, 44. And thus we shall doo likewise, if our praise be not of men, but of GOD, and that wee doo nothing through vain-glory, Phil. 2.4, 6. And as hee did not seek the applause of others, so hee did not giue witnes of himself, Iohn 5.31. He praised not himself: and wee should shew our humility by a lowe opinion of our selues, thinking better of o∣thers, than of our selues, Phil. 2.4.

Secondly, by making himself equal with them of the lower sort, which is required of vs, Rom. 12.16. and was performed by him, when he sor∣ted with Publicanes and sinners, and the meanest of the people, magnifying the poore of this world.

Ob. Might some one say, Yea, this shewes the pride of Professers now: for, they will not sort nor conuerse with their neighbours, especially if they be, as they account them, but guilty of any Page  325 crime, such as drunkennesse, whoredome, swea∣ring, &c.

Sol. The example of Christ is peruersly alled∣ged, to condemn the Godly heerin: for, they do onely professe a resolution to shun all needlesse society with open wicked men. Two things may be said about Christ's practice heerin. First, that he conuersed with them, not as a companion, but as a Physician. He came to them, as the Physici∣an doth to his Patient, to heal them: and thus it is not denied, but the company of the worst men may be resorted vnto, viz. when wee haue a cal∣ling and fitnes to reclaim them. Secondly, con∣sider well what these persons were, with whom Christ sometimes kept company. The Publi∣canes were such as gathered toll or tribute-mo∣ney for Caesar, and for that reason were extreme∣ly hatefull among the Iewes, who liked not to be subiect to forrain gouernment: but it is not ma∣nifest, that they were men of notorious euil con∣uersation. It was the stomach of the Iewes, not the wickednes of the men, made Publican•s to be so hatefull. And whereas it is added, that hee kept company with sinners; it may be answered, that they were penitent sinners, as our Sauiour said of them, Mark 2. It is true, some of them had been notoriously wicked, as Mary Magdalen, who once had been a most wanton woman, but was now receiued to mercy, and had repented with many tears; which though the Iewes ac∣knowledged not, because she was one of Christ's Conuerts, yet to vs it ought to be euident. Third∣ly, Page  326 Christ shewed his humility by bearing the in∣firmities of the weak, vnto which we are exhor∣ted, Rom. 15.1, 2. and Eph. 4.2. and Christ practi∣sed it daily, by bearing with the strange weaknes∣se• of his disciples.

Now, these duties of humility we are the more bound vnto, more (I say) than Christ, first, be∣cause we are sinfull creatures, and ought euer to bear vpon vs some part of the shame of our of∣fenses. Secondly, because we are infinitely infe∣riour to him, in respect of his greatnes. If hee, that was so great by relation to God, equall to God, and by birth and office, &c. if hee (I say) carry himself so humbly, how little reason haue we to stand vpon birth, riches, calling, gifts, or the like? &c.

4The fourth vertue that was eminent in Christ, was contempt of the world; an admirable thing, that he, who was Heir of all things, could shew so little regard of worldly things: and this hee shewed,

*First, by liuing in such want of all things, as he affirms, Luke 9.57, 58.

Secondly, by refusing the preferments were offred him vpon sinfull •earms; whether by the diuell, who offred him all the glory of the King∣doms of the world; or by men, who would haue made him King.

Thirdly, by knowing no man after the flesh, by his neglect of earthly kinred: his hearers were his father and mother, brothers and sisters: hee esteemed of men according to their spirituall e∣state Page  327 in Gods Kingdome, and not according to their outward estate in the world.

Fourthly, by seeking the things of others, more then his owne: his life was wholy deuoted to the profiting of others.

Thus should wee shew our contempt of the world also, by vsing the world, as though wee vsed it not, 1. Cor. 7.31. by not caring for the things of this life with distrustfull cares, Mat. 6. by not seeking great things for our selues, and by looking on the things of others, as well as our owne things, Phil▪ 2.4. and by acknowledging of spirituall relations with our best affections.

The fift vertue eminent in CHRIST, was Mercy:5 which hee shewed not onely by coun∣sell, perswading his hearers to all sorts of mercy vpon all occasions, but by his practise also, by healing both the soules and bodies of all sorts of diseases in all sorts of men, going about and doing good in all places, where he came: This is a vertue in many Scriptures much vrged vpon Christians, Col. 2.12. Rom. 12. 1. Tim. 6. Iam. 3.17. and our mercy should haue the same praises, his had: First, it should be all sorts of mercy to soule and body:* Secondly, wee should bee full of mercy: Thirdly, wee should be ready to com∣municate, and distribute: Fourthly, it should bee with pitty and bowels of mercy. All this was in Christ, and is required of vs.

The sixt vertue in Christ,* was patience: This vertue wee are charged withall, and vrged to it by the example of Christ, Heb. 12.1, 2. And thus Page  328 wee are to learne of him to bee a patient people, both for the matter, that wee endure the crosse, Luke 9.23. 1. Pet. 4.1. and 2.24. and for the man∣ner,* wee must suffer, as he did: First, with silence: hee was as a lambe dumbe before his shearer: Secondly, with subiection to Gods will: Father, thy will bee done: so Dauid, I should haue beene patient, because thou didst it, Psal. 39. Thirdly, with long suffering: Christ bare his crosse daily, and so shold we. Fourthly, with wil∣lingnes: wee must take vp our crosse, Luke 9. Christ despised the shame, Heb. 12. And the ra∣ther should wee bee formed vnto patience in all tribulations,3 because wee are, first, sinfull crea∣tures, and haue deserued our crosses: so did not Christ in his owne person: secondly, wee suffer not such extreme things, as Christ did: thirdly, wee haue reason to be silent in the euill day, be∣cause wee haue not such wisdome to speake, as Christ had.

*The seuenth vertue eminent in Christ, was his compassion to his enemies, which hee shewed diuers waies, as

First, by praying for them on the crosse, when hee suffered the extremest things from them: Father, forgiue them, they know not what they doe.

Secondly, by restraining reuiling, & reuenge: hee rendred not euill for euill, hee reuiled not againe, 1. Pet. 2.24. Rom. 15.3. He would not send fire from heauen vpon them, Luke 9.55.

Thirdly, by doing them all the good hee Page  329 might: Hee instructed them with patience: He was the good Samaritane, that healed their wound, and was at cost with them.

Fourthly, by receiuing them with gladnes, when they repented as hee did, the thiefe on the crosse.

Fiftly, by mourning for the hardnes of their hearts and impenitency: thus hee weepes ouer Ierusalem.

All this is required of vs, wee should pray for them that curse vs, Math. 5. We must not render reuiling for reuiling, 1. Pet. 3.9. and 2.24. wee should mourne for them in their miseries: so did Dauid, Psal. 35.13, 14. and wee should ouercome their euill with goodnes, as Rom. 12.19, 20.

The eightth vertue in Christ,* was harmelesnes and inoffensiuenes, and we are exhorted to vn∣rebukeablenes: and to liue without offence, be∣cause wee are the sonnes of God, Phil. 2.15. and Christ requires in vs the innocency of doues, and for the same reason cōpares the godly to sheep▪ Where I say, we should liue without offence, I meane, without giuing offence: For Christ him∣selfe, that most innocent Lambe of God, was re∣buked, and reproched, and reuiled, and so may the most godly Christians. It is a blessed thing to bee reuiled for following goodnes, and for the Gospels sake.

The last vertue, which I recken in Christ, was, his loue to the godly:* which wee are required to imitate, Ephes. 5.7, 8. 1. Ioh. 3. Now there are diuers things wee should learne of Christ, in our loue to the godly.

Page  330First, to loue them with a preuenting loue: For Christ loued vs first.

Secondly, to loue them, though they bee our inferiors: so did Christ loue vs.

Thirdly, to loue them not withstanding their infirmities: Christ loued the Church, though shee bee black, Cantic. 1. and full of spots, and wrinkles, Eph. 5.

Fourthly, to loue them feruently: Nothing should be too dear to part with for them: Christ shed his blood for our sakes, Eph. 5.2. 1. Ioh. 3. And withall wee should shew the feruency of our loue by defending them, as Christ did his Disci∣ples, and by Sympathy in all distresses, and temp∣tations, as Christ hath a feeling of our infirmi∣ties, Heb. 4.15. so wee should bee like affectioned one to another, Rom. 12.15.

And thus much of the first point.

The second thing hence to be noted, is, that it is not enough to haue the vertues of Christ, but wee must shew forth the vertues of Christ: Now wee shewe foorth the vertues of Christ di∣uers waies.

*First, By obseruing certaine publike solemni∣ties, as by the vse of the Sacraments. For there∣in we not onely remember the praises of Christ, till hee come againe, but also wee enter into bond with God for the imitation of the holines, which was in Christ.

Secondly, by Martyrdome, when wee can re∣solue to suffer the extremest things, rather then forsake our innocency. This makes men acknow∣ledge Page  331 the vertue of Christ in vs.

Thirdly, by the power of practice in our con∣uersation, and so to shew them foorth, is,

• 1. To practise them to the life: To make a cleer impression of them in our works: The word heere rendred to shew foorth, signifieth to preach, and so it may note, that we should prac∣tise those vertues so cleerely, that our liues might bee as so many Sermons vpon the life of Christ.
• 2. To practise them so, as others may ob∣serue them: and so it importes, that vpon all oc∣casions in our conuersations, which are before other men, wee should be sure, not to bee wan∣ting in those vertues, when wee are prouoked to the contrary vices.

Quest. But may wee doe things for the show? Is not that Hypocrisy, and vainglory forbidden vnto Christians?

Ans. There are some vertues, wee can neuer offend that waies by shewing them: as wee can neuer shew too much wisdome: we may be vain∣glorious in too much shew of our knowledge: We may offend in bringing our zeale too much to the shew, but we can neuer shew to much true patience,* or meeknesse, or moderation of mind, wee may offend, in making shew of diuers duties of piety in the first table, as almes, praier, fasting, Math. 6. But those vertues heere mentioned, may on all occasions bee lawfully held out to the best shew: But that I may expresse my selfe more distinctly, outward shews are then condemned, as sinfull, viz.

Page  3327First, when sinfull things are shewed, as car∣nall passions, and railing, in stead, of true zeale.

Secondly, when secret duties are done open∣ly, and for shew, as when priuate prayer and fa∣sting is so performed, as that others may mani∣festly obserue them, Mat. 6.

Thirdly, when outward shewes are purpose∣ly affected: affection and hunting after ap∣plause is condemned.

Fourthly, when care in lesser things is shewed, and the care of greater things is manifestly neg∣lected, this hath grieuous irritation in it, and is Pharisaicall, Math. 23.

Fiftly, when the things shewed, are done de∣ceitfully: such was the practice of Ananias, and Saphirah, Acts 5.

Sixtly, when men multiply the vse of the meanes of holines, but neglect the practice of it, Esay 1. Mic. 6.

Seuenthly, when wee shew our gifts, of pur∣pose to the contempt and disgrace of others, Rom. 12.16. Iam. 3.10. 1. Cor. 8.3.

The vse briefly may be

*First, for humiliation, and so first vnto vn∣godly men in the Church that professe the ser∣uice of Christ, and claime the priuiledges of Christians, and yet in stead of shewing foorth the vertue of Christ, shew foorth the wickednes of the Diuel, by their lewd conuersation causing the name of God to bee blasphemed by Papists, and Atheists, and all sorts of Hereticks, and Sec∣taries, by their whoredomes, swearing, malice, Page  333 drunkennesse, and the lusts of their father the di∣uell; and those of all sorts. These are they that carry Christ about in scorn, to be derided of the enemies of the truth: for, when with their words they professe Christ, by their works they deny him themselues, and cause him to bee denied by others. Were there not a remnant that bear the Image of Christ in sincerity, who would euer imbrace a religion that were professed by men of such wicked conuersation? Secondly, it should exceedingly humble scandalous Professers, that would haue the world think better of them than of the former sort, and yet become grieuous to men by their vile offenses. Thirdly, vnfruitfull Christians, which lie in a continuall barrenness, whose ground is alwaies fallow, haue but little consolation from hence: for, though they are better than the former, in that they are not open∣ly wicked, yet they fall short of their duty heer, because they do not more effectually shew forth the graces of Christ. And that there may bee a healing of this error, they must mend, first, their ignorance, and pray to GOD to teach them to profit: secondly, their slothfulnesse, rowzing vp themselues to more zeale of good works, and care to answer the opportunities of well-doing.

Vse 2. Secondly, for instruction. All that loue the Lord Iesus, should hence be perswaded to in∣crease in all care of well-dooing, and study how to shew forth the light of their workes before men; and the rather, because,

• 1. They haue receiued such singular mercy from the Lord.*
• Page  3342. They shall heerby glorifie their heauen∣ly Father, and make Religion to be well-spoken of, Phil. 2.15, 16. 2. Thes. 3.21. and put to silence the ignorance of the foolish: we should be as tender of the honour of our profession, as of our owne honour.
• 3. They shall heerby wonderfully establish their owne harts in the assurance of their calling and election, 1. Iohn 1.5, 6. 2. Pet. 1.5. to 10. and much increase their owne contentment, and joy in the Lord, 1. Cor. 15.58.
• 4. They shall haue a full and plentifull re∣ward in the day of the Lord, Rom. 2.7, 8, 9, 10, 11.
• 5. The hearts of their Teachers shall bee heerby filled with ioy, when they see they haue not laboured in vain, Phil. 2.16. 2. Cor. 3.1, 2, 3.

Of him that, &c.]

In the third place, it may bee heer considered of, why those vertues, shewed forth by Christi∣ans, are yet called the vertues of Christ. For an∣swer whereunto, we may be informed, that they are the vertues of Christ in diuers respects.

*First, because they are such vertues as are had onely by such as bee in Christ by effectuall cal∣ling: for, all the Wicked are strangers from the life of God.

Secondly, because they are receiued from the Spirit of Christ: of his fulness we haue all recei∣ued these graces, Iohn 1.14. Eph. 1.21.

Thirdly, because they are shewed forth for his glory. All our gifts and seruices are deuoted to the glory of Christ: as they are in him, so they are for him.

Page  335Lastly, I think they may be called the vertues of Christ, because they resemble his vertues: as the picture of a man is called by the name of the man himself.

And the consideration heerof should the more incite vs to the care of these vertues, seeing wee are heer to follow no worse a patterne than the example of the Lord Iesus himself: and withall, we should be the more humble, when wee haue had and done all we can, seeing we haue nothing but what we haue receiued. And since all should be for his glory, we haue reason to say at the best, Wee are vnprofitable seruants. And withall, it should comfort vs against the sense of our infir∣mities, to consider, how weak soeuer wee haue been; yet our gifts are acknowledged for the ver∣tues of Christ himself; and, by the benefit of Christ's intercession, are accepted of God, as if they had bin found in the person of Christ him∣self.

Thus of the third point.

He that hath called you.]

The fourth thing to be noted, is this Periphra∣sis heer giuen of Christ. In stead of saying, the vertues of Christ, hee saith, the vertues of him that called you; which he doth of purpose to ex∣alt the praise of the gifts of God in our calling; and partly to shew, that we enter vpon the posses∣sion of the former prerogatiues, the most of them, when we are called by the grace of Iesus Christ, and partly thereby guiding vs to the knowledge of that work of God, which may as∣sure Page  336 vs of our interest in the former preroga∣tiues. All which shewes, that we haue great rea∣son seriously to study the doctrine of our calling by Iesus Christ.

*Calling is either personall, or naturall, or spi∣rituall, or supernaturall. The personall calling is to some office; the naturall, to the exercise of some morall vertue: the spirituall or supernatu∣rall, is to Christ, calling vs to seek happinesse and blessednes in him. This is heer meant.

And so the calling of a Christian is to bee rec∣koned among the gifts or endowments God be∣stowes vpon his people: which that wee may di∣stinctly vnderstand according to the order of them, there are seuen gifts of God.

7First, vocation; by which he calls men out of the world, into the Church.

Secondly, iustification; by which he forgiues the Called their sins, and clothes them with the rich Robe of Christ's righteousnes.

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

Fourthly, adoption; by which hee acknow∣ledgeth and receiueth them for his sonnes and heirs.

Fiftly, Christian liberty; by which hee frees them from all things that might hold them in bondage, or in a seruile condition; as, from the rigour and curse of the Law, from the dominion of sinne, from the burden of Moses ceremonies, and humane traditions, and from those seruile Page  337 fears in God's seruice, bred by the spirit of bon∣dage.

Sixtly, consolation; by which he keeps them in this happy condition: which hee performeth three waies.

• 1. By defending them against all aduersa∣ries.
• 2. By deliuering them out of their many troubles in their militant estate.
• 3. By bestowing vpon them the gifts of per∣seuerance to the end, and for euer.

Seuenthly, temporall blessings; by which hee furnisheth them for this present life.

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

Now,* this work of calling men into the church, is either externall or internall. By the externall, men are called into the visible Church: by the internall, men are cald into the inuisible Church. And that we may conceiue of this distinctly; in respect of calling, all men may be cast into foure companies.

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

Secondly, some are called onely externally; as, those in Mat. 20. Many called, but fewe cho∣sen.

Thirdly, some are called internally onely; as, the thief on the Crosse.

Fourthly, some are called both internally and Page  338 externally: so the Elect of God for the most part and ordinarily.

It is the last sort of men, that are vnderstood heere.

Now that this work of God calling vs, may in the order of working bee more cleerely vnder∣stood, we may conceiue it thus:

4The first cause, is Gods loue of men, his kind∣nes and loue to men, as the Apostle calles it, Tit. 3.4. First, that God conceiues in himself a compas∣sionate loue of man, lying in his extreme naturall distresse.

Secondly, Christ then as Mediator laies the ground of this calling, and so he doth two waies. First, by remoouing what might hinder the work, as the displeasure of God, and the curse of the Law, which he did, by being made sin for vs, 2. Cor. 5.22. Secondly, by purchasing, and bring∣ing to light immortality, and also the people that should possesse it, which purchase he made with his owne bloud, Acts. 20.28. 2 Tim. 1.9, 10.

Thirdly, then God sends the Word of recon∣ciliation, furnishing men with gifts to preach the Gospell, and so vseth their ministery of recon∣ciliation, as the onely ordinary meanes of calling men, 2. Cor. 5.18, 19. Rom. 10.14, 17.

Fourthly, the Spirit of Christ doth inwardly perswade the harts of men to receiue the Word, and so to be reconciled to God.

*The vse of this doctrine of our Christian cal∣ling may serue both for instruction, and for ter∣ror: for instruction, and so it may teach,

Page  339First, vnregenerate men in the Church, as e∣uer they would bee saued, to awake to the care of of their calling, Eph. 5.14. and to bee entreated while they haue the ministry of reconciliation, 2. Cor. 5.20. and to open, when Christ knocks. Reu. 3.21. taking heede, they be not as the horse or Mule, Psal. 32.9. and that they may prosper in this work of their calling, they must looke to two things.

• 1. That they be not hardned through the deceitfulnes of sin, Heb. 3.13.
• 2. That they despise not professing, but ac∣count the feet of them that bring the glad tidings, to be beautifull, Esay 52.9.

There are foure reasons assigned by the Apo∣stle, Heb. 3, &c. Fourthly, why men should be ru∣led, when Christ graunts them the meanes.

First, because it is to day, they know not, how long they shall haue the meanes, Heb. 3.7, &c.

Secondly, because of all deceits, it is most mi∣serable to bee deceiued of the things offred vs in the Gospel, verse 13.

Thirdly, because God is extremely grieued, and prouoked by our neglects herein, verse 16.

Fourthly, because else we shall faile of the pro∣mise of entring into his rest, Heb. 4.1, 2.

Secondly, godly men should hence learne di∣uers things.

First, to be diligent aboue all things to make their calling sure: now there be diuers signes of a true effectuall calling, such as these: As

Page  340
• *1. The opening of the heart to receiue the Word of God, and to attend the things which are spoken, Acts 16.14. whereby they are inabled to heare, as the learned, Esaiah 51.6.
• 2. The wearines of heart vnder the bur∣then of sin, Math. 11.29. & 9.13.
• 3. The answere of the heart to the voice of Christ, consenting to obey, and to enter into couenant with God, Esaiah 1.18, 19.
• 4. The taking away of the detestable things, & their abominations from them, Ezech. 11.17, 21. Col. 2.11.
• *5. The knitting of the heart to the godly.
• 6. The remoouing of the stony heart, and the planting of the heart of flesh, Ezech. 11.19.
• 7. The vertues of Christ, as in the co∣herence in this text.
• 8. In generall, the truth of our calling ap∣pears by the demonstration of the spirit & pow∣er. The holy Ghost quickning the heart to new obedience,* called the manifestation of the spirit. Secondly, it should teach them to striue to walk worthy their calling: for the manifestation of the spirit was giuen to profit withal: & we are ther∣fore called, that we might be to the praise of his rich grace. Now that we may walk in some mea∣sure, as becomes this great gift of God;

5First, wee should be humble, and not wise in our own conceit, though hardnes lye yet vpon the hearts of some, Rom. 11.25, 30, 31. For the winde blowes where it listeth, and the Spirit of Christ workes where and when it pleaseth him, Page  341 Iohn 3. and wee haue nothing, but what wee haue receiued.

Secondly, wee should bee exceeding thank∣full to God for his rich grace in our calling: And the rather,

• 1. Because this is no common fauour, but in speciall grace communicated to vs: For no man commeth, but whom the Father draweth.
• 2. Because it was done without respect of our owne works, without al desert on our part. 2. Tim. 1.9. For God called vs, that were world∣ly, carnall, naturall, & sinfull men, strangers from the life of God, dead in sins, seruing the lusts, and diuers pleasures, yea such as neuer sought God, wee were miserable sinners, Ephes. 2.1, 12. Mat. 13.
• 3. Because of the meanes and manner of our calling: God the Father worketh his part, & I work, saith our Sauiour: An excellent work, when such workmen are needfull to it, and in this work the ministration of the spirit exceedes in glory, 2. Cor. 3.7, 8. and it is a holy calling, wherewith hee hath called vs, 2. Tim. 1.9.
• 4. Because they are so great happinesses, to which hee hath called vs: As to the fellow∣ship of his Sonne: To be sonnes, and heires with him, 1. Cor. 1.7. and to a Kingdome, and so great glory, 1. Thes. 2.12. 2. Thes. 2.14.
• 5. Because Gods gifts and calling are without repentance: Hee will neuer repent, that hee hath so called vs, Rom. 11.29. Esay 54.7, 8, 9, 10. Iam. 1.17.

And thus of the second way, by which wee Page  342 should shew our selues desirous to walk worthy of our calling.

3. Wee should shew this by well doing, we must bee carefull to maintaine good works, Tit. 3.8. For wee were called, that we might serue him in holinesse and righteousnesse all the daies of our life, Luke 1.74, 75.

4. Wee should therefore liue contentedly, when wee are assured of the work of Christ in calling vs with such a calling. Iacob should not now bee ashamed, nor his face wax pale, Esay 29.23, 24.

5. Wee should in our particular bee care∣full to rest where wee are, in the doctrine wee haue learned, and beene taught, and not bee carried about with euery wind of Doctrine, Eph. 4.11, 12, 14.

Thus, as the vses are common to the Godly in generall.

Thirdly, Ministers in particular from the con∣sideration of this doctrine of our calling by Iesus Christ, should learne to preach Christ, and him crucified, and to deny the excellency of wis∣dome, or words, that mens faith may bee in the power of Christ: It is Christ must giue them in∣crease▪ they should learne of Paul, 1. Cor. 2.2, 4, 5.

One thing by the way I might note concer∣ning the time of our calling: we should not bee curious about that, to knowe the day or hower, when it was, but wee must rest satisfied to know, that wee are the Called of Iesus Christ.

And thus of the vses for instruction.

Page  343Vse 3. Hence also may bee concluded much terror to wicked men, that are not called, in that this work of calling is the dore of all grace com∣municated to vs: Now wicked men not called, are of two sortes: first, some outwardly refuse their calling: secondly, some seem to obey it, but it is not effectually: both are in miserable case, but not both alike: For the later are neere the Kingdome of God many times.

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

First, they iudge themselues vnworthy of euerlasting life, Acts 13.46.

Secondly, they are in danger to bee left, and forsaken of God, and haue the meanes taken from them, Iohn 12.39.

Thirdly, God will prouoke them many times to ielousie, by calling a people to himselfe, whom they account foolish, Rom. 10.19. especi∣ally when they haue rebelled against the means, Ezech. 3.6, 7.

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

Fiftly, and they may bee taken away with sudden destruction, Prou. 1.17.

Sixtly, if they call to God, it may be, hee will not answer heereafter, Prou. 1.28, 29, 30.

Seuenthly, if they liue in prosperity, that shall destroy them, Prou. 1.31.

Page  344Eightly, the dust of the feet of Gods seruants shall witnesse against them in the day of Christ, and then they shall bee fearefully punished.*

Now there are another sort of wicked men, that are called externally, and in some respect in∣ternally too, and yet are not right: such as haue temporary grace, doe obey their calling after a sort, and for a time; for they assent vnto a part of the Word of God, which they receiue with ioy: and this is called a taste of the good word of God: they may also bee perswaded to leaue diuers sinnes, as Herod was, and may bee indued with diuers graces of the spirit, which they had not before, Heb. 6.4, 5. Now this calling yet is not that effectuall inward calling, which is in Gods Elect. For they receiue not the promise of grace in Christ to them in particular, to rely vp∣on it, nor are they perswaded to for sake all sinne, nor haue they any one sauing grace, which is in the godly: Now these men are miserable, be∣cause they are not truly called; and the more, first, because they were neere the Kingdome of God, and yet want it: secondly, because they will bee the hardlier drawne to see their mise∣ries: Harlots and Publicanes may enter into the Kingdome of heauen before them.

Hitherto of our calling, and so of the positiue descriptiō of the happines of a Christian: the cō∣paratiue followes in the last words of this verse, & the whole 10. v. where the Apostle intends to shew thē their happines now in Christ in cōpari∣son of that miserable estate they liued in before: Page  345 so that hee compares the estate of a Christian in grace with the estate of a Christian in nature: and this he doth, first, in metaphoricall termes, in the end of this verse: and then in plaine words, verse 10. In this verse hee compares their misery to darknes, and their happines to maruellous light.

Out of darknes.]

From the generall consideration of all the words, two things may bee obserued.

First, that it is profitable euen for godly men to bee put in minde of the misery they were in by nature. For the consideration heereof may

• 1. Keepe them humble,* to remember how vile they haue beene.
• 2. Quicken them, to the reformation of the sinne that yet hangs vpon them, Col. 3.5, 6, 7, 8.
• 3. Work compassion in them towards o∣thers, that lye yet in their sins, and teach them to deale meekely with them, Tit. 3.2, 3.
• 4. Make them more watchfull, to look on a nature which hath beene so vile.
• 5. Quicken them to redeem the time they haue spent in the seruice of sinne, 1. Pet. 4.3.
• 6. It should set the greater price vpon our happines in Christ, and so is the consideration vsed heere.

Secondly, that a mind, that is truly cured of sinne, can easily beare the remembrance of it, as it is past: A man that hath beene wounded in his arme, will endure you to gripe him, when hee is well healed: A signe he is not well healed, when hee cannot bee touched: so is it with sinners.

Page  346Thus in Generall.

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

Darknesse.]

The darknes that is in the world, is not all of a sort:* For there is, first, darknes vpon the earth, which is nothing but the absence of the light of the Sunne. Secondly, there is darknes vpon the outward estates of men in the world, and that is the darknes of affliction: Now afflictions are called darknes in diuers respects: As, first in re∣spect of the cause: when they fall vpon men by the anger of God: The want of the light of Gods countenance, is miserable darknes: the absence of the Sunne cannot make a worse darknes. Se∣condly, in respect of the effects, because afflicti∣ons darken the outward glory of mans estate, and withall breed sorrow and anguish, and the clouds and storms of discomfort and grief; and, for the time, depriue the heart of lightsomnesse and ioy. Of both these respects, may the words of the Prophet Esay be vnderstood, Esay 5.30. and 8.22. And so God creates darknes as a punishment, vp∣on all occasions, for sinne, Esay 45.7. Afflictions may bee compared to darknes in respect of ano∣ther effect, and that is the amazement bred in the heart; by which, the afflicted is vnable to see a way out of distresse, and vnresolued either how to take it, or what means to vse for deliuerance. Thus it is a curse vpon wicked men, that their waies are made dark, Psal. 35.6. Thirdly, afflicti∣ons Page  347 are called darknes when they are secret and hidden, and fal vpon men at vnawares, when they are not dreamed of, Iob 20.26.

And thus of darknes vpon mens estates

Thirdly, there is a darknes falls vpon the bo∣dies: and so it is either blindnes, wanting the light of the Sun, or else it is death and the graue. Death and the graue is called darknes, Iob 17.13. and 10.21, 22. Psal. 88.13.

Fourthly, there is a darknes vpon the soules of men: and that is spirituall blindnes, when the soule liues without the knowledge of God, and Iesus Christ especially. As it respecteth the will of God in generall, it is the darknes of ignorance and errour: and as it respecteth the promise of grace in Iesus Christ, it is the darknes of vnbe∣lief, Eph. 4.

Lastly, there is a darknes shall light vpon both soules and bodies of wicked men in hell: and that is called vtter darknes, Mat. 8.12. and 22.15.

So that darknes, as it comprehends in it the misery of wicked men, is either temporall dark∣nes vpon the estates or bodies of men, or spiritual darknes vpon the soules of men, or else eternall darknes in hell.

This darknes also may be considered in the de∣grees of it.* For, besides the ordinary darknesse, there is, first, obscure darknes, called also the power of darknes: and such was the darknesse of Gentilisme: and such is that darknes threatned to such as curse father and mother, Pro. 21.20. so was the darknes, Ier. 2.1, 2. and that our Sauiour Page  348 Christ speaketh of, Luke 22.53. Such also was that night brought vpon the Diuiners, Mic. 3.6, 7. Se∣condly, there is vtter darknes, or eternall darknes in hell, which is the highest degree of the misery of wicked men.

I take it, it is especially the darknes of igno∣rance is heer meant, though the other cannot be excluded.

That which is euident to bee obserued from hence, is, that all men that are not effectually cal∣led, liue in darknes, and walk-on in darknes, Eph. 4.17. 1. Iohn 2.9. Psal. 82.5. It is a continual night with them: they are like the Aegyptians, that could haue no Sunne to light them, but were co∣uered with palpable darknes. Neither are they helped, that they enioy the light of the Sunne: for, of all darknesses, that which comes from the absence of the Sunne, is the least, or hath least di∣stresse in it. If a man liued where hee should ne∣uer see day, or were born blinde, yet his distress were nothing, in comparison of the darknes, es∣pecially spirituall, that lieth vpon the poor soule of an vnregenerate man, which lieth shut vp in miserable darknes: which, these men may feele in themselues, by their liuing without GOD in the world, and by the absence of the ioies of God, and by their singular vncapablenesse in the things of the Kingdome of GOD, and by their strange and absurd errours in conceiuing of mat∣ters of Religion, & by their monstrous thoughts and obiections they feel at some times, and disa∣bility to conceiue of the worth of eternal things, Page  349 though the least of them bee better than the whole world; and, lastly, by their want of disco∣uering what to do, almost in all the occasions of life.

Vse. The vse may bee for singular terrour to wicked men, if they had hearts to consider of it, to knowe, that they liue in such a condition as no prisoner can suffer in the worst dungeon of the world; and the rather, if they consider the aggra∣uation of their distresse, in respect of the darknes they liue in, or are likely to liue in: as,

First, that they haue the Diuels, as the Rulers of the darknes they liue in;* who, like cruell Iay∣lers, will see to it, that they bee kept still in their dungeon, with all increase of heauinesse and mi∣sery, Eph. 6.12.

Secondly, that their darknes is also the shadow of death, a most deadly poisonfull darknes, that daily increaseth in the infection and annoyance of it, Esay 9.2.

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

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

Fiftly, that they are neither safe, walking nor lying still. If they walk, they go in singular dan∣ger: for, they knowe not whither they go, 1. Iohn 2.11. Iob 18.5, 6, 7. If they lie still and sleep it out, they are in danger to be swallowed vp eternally.

Page  350Sixtly, that this darknes will not hide from God. All they doo, is manifest before him, Esay 29.15.

Seuenthly, that it is a continuall darknes: it will neuer be day with them, so long as they liue in that estate without repentance, Iob 15.30. All his daies he eats in darknes, Eccles. 5.17.

Eightthly, that they are in danger euery hour to bee cast into vtter darknes, where will bee no ease nor end. He knoweth not, that the day of this darknes is ready at hand; into which if hee fall, he shall neuer depart out.

Ninthly, that this is the case of euery vnrege∣nerate man: the whole world of them lieth in darknes, and not one escapeth it: their whole earth is without form, and void; and their hea∣uens haue no light in them, Ier. 4.24.

Ob. But wee see, wicked men haue ioy and comfort many times.

Sol. They haue certaine sparkes of light, like the light smitten out of the flint: first, they cannot warme themselues by it, nor see how to direct their waies: secondly, it will quickly goe out: thirdly howsoeuer it bee for a time heere, yet at length they must lie downe in sorrow, Esay 50.10.

And the consideration heereof should in the second place much reproue the peruersenes of wicked men, and that in diuers respects, and considerations.

First, that they can bee silent in darknes, as the phrase is, 1. Sam. 2.9. that they can liue so Page  351 securely, & neuer make mone, or humble them∣selues in their distresse.

Secondly, that they dare, which is worse, many times call darknes, light, and light darknes, and defend it, that they are in as great liberty and safety as the best of them all. Oh woe vnto them, because they call darknes light, Esay •.20.

Thirdly, that they will not come into the light, when the dore is opened, and while there is spirituall means of light. What a thing is this, that light is come into the world, and the dark∣nes comprehendeth it not? Ioh. 1.5.

Fourthly, this is their condemnation, that they loue darknes more then light, and preferre their vile condition before the condition of the children of the light, Ioh. 3.21.

Thirdly, let these poore wretches bee instruc∣ted, if it bee possible,

• 1. To embrace the meanes of light.
• 2. To pray to God to be intreated of them to lighten their darknes: doth not hee iustly pe∣rish, that may enioy the light for asking for it, yet and will not?

Ob. If any ask, how may they knowe? that they are in darknes?

Ans. I answer,

First,4 By the vncapablenes and insensiblenes of the soule in the things of the Kingdome of God, Eph. 4.17. 1. Cor. 2.14.

Secondly, By the workes of darknes, by the continuall practice of sinne without sound repen∣tance, Rom. 13. 1. Iohn 1.6, 7.

Page  352Thirdly, in particular, by the habituall hatred of the godly, because they follow goodnes, 1. Ioh. 2.9, 11.

Fourthly, by the absence of God in the vse of his ordinances, who is as the Sunne to the Godly, Psal. 84.12.

And thus of the vse that concerns the wicked.

Vse 2. Godly men should from hence gather encrease of consolation in their harts, from the consideration of Gods mercy, in translating them from the Kingdome of darknes, into the King∣dome of his deare Loue, Col. 1.12, 13. they are the men, vpon whome God hath accomplished the prophecy and promise of his grace: They are the deafe men that are made to heare the words of the book: and the blind men, that see out of ob∣scurity and darknes, Esay 29.18, 19. The Lord hath made darknes light before them, and brought them, being but blind men, by a way they knew not, Esay 42.16. The people that sate in darknes, haue seene great light, Esay 9.1. These men are the prisoners, that once were in dark∣nes, and God sent his owne Sonne to the prison dore to bid them come foorth, and shew them∣selues, Esay 49.9.

And their deliuerance from darknes should be the more comfortable, if they consider,

First, what a world of people are yet couered with darknes, Esay 61.1.

Secondly, that darknes shall neuer returne: They enioy a day that neuer shall haue night fol∣lowing.

Page  353Ob. But is there not darknes still in godly men, as well as in other men?

Sol. I answer, In some respects there is, and in some respects there is not. It is true, that in re∣spect of the ignorance yet vpon godly men in this life, they may say, as it is in Iob 19.8. God hath set darknes in our paths, and fenced vp our waies, or Iob 37.19. Teach vs what wee shall say vnto him: for we cannot order ourselues because of darknes: & sometimes in their afflictions they may say, as aforesaid: But yet not withstanding there is great difference betweene the state of the godly, and the state of the wicked: for

First,6 the godly are deliuered from vtter dark∣nes altogether.

Secondly, for their darknes in this life, it is true, they may bee subiect to such darknes as cloudes may make, or an Eclipse, but the night is cleane passed with them, Rom. 13.12.

Thirdly, though they haue darknes, yet they are not vnder the power of darknes, Col. 1.13. He that beleeueth, cannot abide in darknes, but is getting out,* as one made free, and set at liberty.

Fourthly, their darknes is not a grosse and palpable darknes, they can see their way, and are all taught of God: It is no darknes can hin∣der their saluation.

Fiftly, though their afflictions may increase vpon them, yet God will not forsake them, but wil shew them great lights:* the Lord wil be light vnto them for comfort for the present, and will send them the light of deliuerance in due time.

Page  354Sixtly, they haue their Patent drawn, & sealed, and deliuered them, wherby they are appointed to enioy vnspeakeable light, and an absolute free∣dome from all darknes: They are children of light, and are borne to singular priuiledges in that respect: the time will come, when there shall be no ignorance, no affliction, no discom∣fort any more.

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

Now followeth to bee considered their hap∣pines, to which they are called, exprest by the metaphoricall tearme of light, and commended by the Epitheton of maruelous.

Light.]

*Light is either vncreated, or created: The vn∣created light, is the shining essence of God, in∣finitely aboue the shining light of the Sunne: Thus God is light and dwels in that vnapprocha∣ble light, 1. Iohn 1.6. 1. Tim. 6.16. The created light is that, which is made and begotten by God; whence he is called The Father of lights, Iam. 1.17. and this created light is either naturall, or spirituall: Naturall is the light of the Sunne in the firmament: The spirituall light, since the fall, was all collected, and seated in Christ. As God gathered the light of the two first daies, and placed it in the body of the Sunne, as the originall vessell of light: so did the Lord collect, and gather the light together after man had falne, and placed it in Christ, that hee, as the Sun of righteousnes, might bee the fountaine of light Page  355 vnto the spirituall world. And thus Christ is said to be light, Iohn 8.12. the light of the world, that lighteneth euery man that commeth into the world, Ioh. 1.9. The beams of this light in Christ, are diffused all abroad vpon men: and so the light communicated from Christ, is either temporall or eternall. Temporall light is either the blessing of God in Christ, making the outward estates of God's seruants glorious and prosperous, Iob 29.3. Hest. 8.16. Or else it is that light that shines vp∣on the soules of men; which must bee distingui∣shed according to the instruments of conuaying or receiuing it. The instrument of conuaying it, is, outwardly the Law and the Gospell; and, in∣wardly, the Spirit of Christ. The instrument of receiuing it, in respect of the general will of God, is the vnderstanding; or, in respect of the pro∣mise of grace, it is faith. The Law is a light, Pro. 6.23. of the light of the Gospell, 2. Tim. 1.10. 2. Cor. 4.6. Knowledge is light, Acts 26.18. and of the light of faith, Iohn 8.12.

Eternall light is the light of heauen, where the inheritance of the Saints lieth, Col. 1.12. Reuelat. 18.19.

It is the spiritual light vpon the soules of men, the light of knowledge and faith is heer special∣ly meant, which is conuayed and increased by the Gospell.

Doct. The point then hence is cleer, that God's seruants, in comparison of their former condition, are brought into great light. The spi∣rituall light shineth vpon euery one that is to bee Page  356 conuerted, Acts 26.18. God hath promised light to euery penitent sinner, Iob 33.28, 30. Esay 42.16. And Christ was giuen to bee the light both of Iewes and Gentiles, Esay 42.7. and 49.6. Hence it is, that Christians are said to be the children of light, Luke 16.18. Iohn 12.36. yea, light it selfe, Eph. 5.6. the lights of the world▪ Phil. 2.15. And thus they are so, by reason of the light of Iesus Christ, shining in their harts through the know∣ledge and belief of the Gospell. All the world is like vnto Aegypt, smitten with darknes: and the Godly are like the children of Israel in Go∣shen.

Vse. The vse may bee, first, for instruction to the Godly: since they are called to such light by Christ, they should

• 1. Beleeue in the light: since they see now what they do, they should establish their hearts, in the first place, in the assurance of God's loue, since his shining fauour sheweth it selfe in the Gospell.
• 2. They should doo the works that belong to the light: they may now see what to doo, and therefore ought not to be idle, but to work while they haue the light, 1. Iohn 2.8. And to that end, they should daily come to the light, that it may bee manifest, that their works are wrought in God, Iohn 3.21. And they should now abound in all goodnes, and iustice, or righteousnes & truth, Eph. 5.8, 9. prouing, what that acceptable will of God is, verse 10.
• 3. They should▪ therefore cast away the Page  357 works of darknes, and haue no fellowship with the children of the night, but rather reprooue them, Eph. 5 7. to 14. For, what fellowshippe be∣tween light and darknes? 2. Cor. 6.17.
• 4. They should, in all difficulties and igno∣rances, pray to God to shew forth his light and truth, seeing they are called to light, Psalm 43.3.

Vse 2. Secondly, godly men should hence be comforted, and that in diuers respects. First, though they may haue many distresses in their e∣states, yet light is risen to their soules: though they may for a season suffer some eclipse of their comfort, yet light is sowne for the righteous, and ioy for the vpright in heart, Psal. 97.11. And the more they should bee glad of their portion in light, when they behold the daily ruines of vn∣godly men. The light of the righteous reioiceth, when the lamp of the wicked is put out, Pro. 13.9. In 2. Cor. 4.4, 6. there are three reasons of con∣solations assigned. First, the light we haue should comfort vs if we consider how many men haue their mindes blinded by the god of this world; and of those, many of them great, wise, and lear∣ned men. Secondly, if we consider what darknes we haue liued in: God hath done as great a work vpon our hearts, as he did when he commanded the light to shine out of darknes, in the beginning of the world. Thirdly, if we consider what glo∣rious things are reuealed vnto vs: for, by the gos∣pell, hee hath caused to shine in our hearts the knowledge of the glory of God, &c. Finally, it is the more comfortable, in that the Apostle cals Page  358 this light, maruellous light; which is now in the next place to be opened.

Maruellous light.]

The spirituall light, which shines in the harts of the godly by the Gospel, is a maruellous light, either because it is such as the Godly do maruell at, or because it is such as they ought to maruell and wonder at.

*When men first enter into the truth, that is, when they are first conuerted, Christians beeing (for the most part) full of affections, as they that haue scaped lately singular danger, and as they that neuer before saw the Kings Court, they are frequently stirred vp with admiration at the glo∣ry of the Gospell: they wonder at and are vehe∣mently affected with the new discouery of the riches of Christ, shewed them in the preaching of the Gospell: and thus it is a maruellous light in this sense, Esay 30.26.

But I rather consider of it in the other sense; It is a maruellous light, though wee should not haue the heart to bee so affected toward it: it is maruellous, I say,

First, because it is a light that needed the Me∣diator to procure it: none but Christ can giue vs this light. Other light is free, wee pay nothing for it: but this is carried in the hand of the Me∣diator to vs, and for vs, Esay 42. and 49.

Secondly, because it commeth after so long a night of ignorance and sin: they must needs ac∣count the light precious, that haue not seen it a long time;* as blind men when they receiue sight.

Page  359Thirdly, and more, because it is a light com∣manded to shine out of darknes, 2. Cor. 4.6. That God should call light out of such darknes as was in our hearts, is maruellous.

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

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

Sixtly, because it is a light that shines at the time of the euening of this world. That the Sun should shine in the day time, is no wonder: but, that it should shine in the night, or at euening, were a dreadfull wonder: euen so it is in this last age of the world, Zach. 14.7.

Seuenthly, because it is a knowledge aboue the reach of reason: it is the light of faith.

Eightthly, because it shines onely to the god∣ly. It is light in Goshen, when there is no light in Aegypt; that was maruellous: and so is it when we see the light shining all abroad, and ma∣ny men sit in darknes, euen in the same place, in the same congregation, city or family. When the Godly see cleerly, the Wicked discerne no∣thing: light is with-held from the Wicked.

Ninthly, because it hath more force than any other light: for, it is the light of life: it quickens the soule, and enlyues it, Iohn 8.12.

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

The consideration of all this should work di∣uers Page  360 things in vs. For, if in all these senses it bee a maruelous light, then

First, we should be maruelously affected with it, and striue to be exceeding thankful for it. How haue we deserued to be cast againe into darknes for our extreme vnthankfulnes! How haue wee giuen God cause to take away the Candlestick from vs! Let vs therefore striue after thankful∣nes and admiration: and if the Lord doe work it in vs, let vs take heed we lose not our first loue.

Secondly, wee should arme our selues for the defence of the light: we should preserue it as a singular treasure: both in our hearts and in our Churches; we should with the more resolution resist the works of darknes, standing alwaies vpon our guard, Rom. 13.12.

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

Fourthly, we should striue to make our light shine the more excellently, both for the measure of good works, Malac. 5.16. and for the strict & precise respect of the exact doing of good duties. Now we haue the light so cleerely shining, wee may doe euery thing the more exactly, then if it were dark, Ephes. 5.15. Our gifts must not bee hid. The light must not be put vnder a bushell, Math. 5.15. Phil. 2.15. We should now auoid not onely greater faul•s and falles, but lesser stumblings, 1 Ioh. 2.10.11. We should doe all things to the life and power of them, and shew discretion aswell as knowledge.

This doctrine also doth imply the grieuous Page  361 misery of wicked men: for if it bee maruelous light, into which the godly are called, there is a maruelous darknes, in which wicked men liue. The whole creation of God had been but a con∣fused heape, if God had not set in it the light of the Sun: such a confused Chaos is the world of men, if the Gospell shine not into their hearts.

Finally, this should much comfort the godly, they are called into maruelous light in all the sen∣ces before named: which should much inflame their hearts, and they should rebuke their owne hearts for not valuing so rich treasure. Wee may from hence take occasion to note, how little wee should trust to the iudgement of flesh and bloud, in valuing spirituall things, when the very godly themselues doe not so much esteeme of them as they should. Whatsoeuer we think, yet in Gods account, the light of the Gospel, the light of faith and knowledge, the light of Gods countenance, &c. is maruelous light. But if the light of the godly bee maruelous in this world, what shall it be in the world to com, when God & the Lamb shall be their immediate light? Heere God lights vs by the meanes: there God himself will be our euerlasting light. Heere our light may be darkned with clouds of affliction and temptation: there shall bee an eternall light without all darknes. Heere we haue no light, but what is infused into vs: there we shall our selues shine as the Sunne i• the firmament.

Hitherto of the description in Tropicall tearms.

Now it followeth in plaine words.