A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.

verses 1, 2.

1. Peter an Apostle of Iesus Christ, to the strangers, that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia and Bithynia:

2. Elect according to the foreknowledge of God the Father unto sanctification of the spirit through obedience, and sprinkling of the blood of Iesus Christ: Grace and peace be multiplied unto you.

THe purpose of the Apostle in this Epistle is to con∣firme the Christians, to whom he writes, in the faith, and to assure them, that it was the true grace of God, they had received, and to perswade them to all possible care of sincerity of life, becomming the Gospell, and to constancy in tryalls.

The Epistle stands of three parts: 1. The saluta∣tion, Chap. 1. ver. 1, 2. 2. The body of the Epistle, Chap. 1. ver. 3. to Chap. 5. ver. 12. 3. The Epi∣logue or conclusion, Chap. 5. ver. 12. to the end.

These two verses then containe the salutation: where observe, 1. The person saluting: 2. The persons saluted: 3. And the maner of the salu∣tation it selfe. 1. The person saluting is described, 1. By his name, Peter: 2. By his office, an Apostle: 3. By the author of his calling, Iesus Christ. 2. The persons saluted are described, both by their outward estate, and by their spirituall estate. For their outward estate, not•• both what it was, and where it was: they were strangers of di••persion, and that through Pontus, Asia, &c. For their spirituall estate: they are Gods Elect, and their election is amplified: 1. By the foundation of it, which is Gods fore-knowledge: 2. By the meanes of execution of it, which is the sanctification of the spirit: 3. By the end, which is two-fold: 1. Obedience of life: 2. Remission of sinnes by the sprinkling of the blo••d of Christ. 3. The forme or maner of the salutation is in the end of the second verse.

Peter] This Apostle was by Nation of Galile, borne in the towne of Bethsaida: His fathers name was Iona, or Iohn a fi••herman: He was the brother of Andrew, who (as they were fishing at the sea of Galilee) of a fi∣sherman was made a fisher of men a: His name at his Circumcision was Si∣mon, and his name of Peter was given him by his Saviour b. It signifieth a stone, a rock, perhaps it was given him for his confession, and acknowledg∣ment of Christ the rocke c, upon which the Church was built: He was cal∣led

by our Saviour Cephas d which in the Chaldean tongue is of the same signification. The Si••i••ck vers•••••• se••s the 〈◊〉〈◊〉 of the Epistle th••••: The epi∣stle of Peter Simon Cephas. This is he, that was ever accounted a Prince a∣mongst the Apostles, taught in the mysteries of the Kingdome of heaven by the voice of the Sonne of God himselfe before his death: This is he, to whom the Lord after his resurrection three times said: Simon thou sonne of Ionah, lovest thou me? feed my sheepe, feede my lambes. It is storied of him, that in one day he converted 3000. ••••ules: He cured Aeneas of the palsey: raised Dorc••s to life, first preached to the Gentiles being instructed by a sign from heaven, and baptized Cornelius with his houshold; He was by agree∣me•••• appointed to be the Apostle of the Circumcision e.

Apostle] Peter had a threefold call from Christ 1. To the Discipleship f. 2. To the Apostleships.g 3. And then to the Apostleship h againe, having fallen from his former call, by his threefold deniall of Christ.

An Apostle was the highest office in the Church. The Apostle Ephes. 4. reckons the callings of the Ministery; some were extraordinary: viz: A∣postles, Prophets, Evangelists: some were ordinary, viz: the Pastors and Doctors.

His mentioning of his Apostleship here shewes three things: 1. Autho∣rity. 2. Modesty. 3. Consent.

1. His authority must needs be great, seeing he was the Orator, Legate, Embassadour of Iesus Christ, which should perswade these, to whom hee wrote to receive his doctrine with all reverence, and care; and not them onely, but us also, for whom it is left upon record, so as what is here forbid∣den we should take heed of, and what is commanded we should receive as the words of Christ: we should take heed, we fashion not our selves after the lusts of our former ignorance, vers. 14. and not dare to live in malice, de∣ceit, hypocrisie, &c. Chap. 2.1. or yeeld to the fleshly lusts that fight against our soules, Chap. 2.12, or to be offensive, or disobedient in our particular callings, Chap. ••. & ••. or to ••••ve•••••• our selves, Chap. 3.8.9. or to live after the wills of men: or to walke in the sinnes of the Gentiles, such as are mentioned, Chap. 4.3, 4. and so of the rest.

2. His modesty appeares in this, that he seekes not principality of Pri∣macie.

3. And hi•• consent, in that he professeth hereby to bring no other do∣ctrine, then that the rest of the Apostles did. For being in the same office with them, he brings the same words of Christ also.

Of Iesus Christ] Here he shewes, who put him into this office, and Apo∣stleship, even he, that was prime of Pastors, head of all principality and pow∣er: The uncreate and eternall wisdome of the Father: The image of the invi∣sible God: The first borne of every creature: The great Messias: The pro∣mised seed: The sonne of David: The Lord our righteousnesse: The sheep∣h••••rd i and bishop of our soules.

He is called Iesus a Saviour, an Hebrew name, to intimate the interest of the Jewes, and Christ annointed, a Greek name, to intimate the interest of the Gentiles: the joyning of both together, note that he is a perfect Media∣tor without respect of persons for the elect both of Jewes, and Gentiles.

It is a matter of great weight in the condition of life, we live in, to have, and to be able to shew a good warrant, and sound calling thereunto: For the knowledge of our calling from God may both incourage us, and support us: incourage us to doe the worke required, as in this case of preaching: Woe unto us, if we preach not the Gospell when we are sent of God: support us against all the troubles, that ••ay befall us in our Callings for the doing of our duties.

Seven sorts of men transgresse about this matter of calling.

• 1. Such as runne into callings, before God send them: as many Ministers doe.
• 2. Such as live by such meanes, as God calls them from, as they doe, that live by usury, lottery, oppression, deceit, &c.
• 3. Such as doe the workes of a lawfull calling at an unlawfull time, or on the Sabbath.
• 4. Such, as abide not in their callings k
• 5. Such, as meddle with many Callings, or Vocations, being called but to one.
• 6. Such, as live without a calling l
• 7. Such, as are slothfull to execute the calling God hath set them in: If Christ make P••ter his Apostle, or if Peter be Christs Apostle, he must goe and speak in his name.

Thus of the person saluting.

The persons saluted are first described by their outward estate:

The strangers, that dwell here and there.

There are three opinions about these strangers, who they should bee:

1. Some thinke they were the provinciall Iewes, who were scattered in∣to these parts, and converted to the faith of Christ by Paul and Silas, and because Silvanus (which is Silas) was about to returne to visit these Chur∣ches, therefore Peter writes by him: Hierome thinkes they were con∣verted by Peter himselfe, who had preached unto them, when he was Bi∣shop of Antiochia. In the sixt of the Acts, there are two sorts of Jewes, viz:m Grecians, and Hebrewes: The Grecians were such Jewes, as were scattered abroad: The Hebrewes were such, as kept their owne state, and removed not. There are two reasons alleadged, why these provinciall Jewes should be meant: 1. Because they are not simply called strangers, but strangers of the dispersion, which should note such Jewes, as were driven thither either of old, or by the persecution about Stephen, or at other times after. 〈…〉〈…〉 be the Apostle of the Circumcision.

Others thinke, they were Gentiles converted to the Jewish Religion, and so they take strangers and Proselites to be all one; and to such Peter preach∣ed Acts 2. and converted many of them, and they thinke he writes to them now.

Others thinke, that this Epistle is so written to the Jewes, as it is intend∣ed also for those elect Gentiles in those parts, because he saith Chap. 2.10. that these people were not in times past a people, nor under mercy, but now were the people of God, and had obtained mercy: which words doe not so fitly agree to the Jewes, and so all the Elect of God are strangers in this world, and so the word is evidently used, Chap. 2.12. and I thinke it is to be taken in this last sense.

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

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

2. In respect of the want of Gods favour and grace, so wicked men are strangers from the covenant of promise, from the Common-wealth of Israel, and from the life of God n.

3. In respect of the contempt of the world: so Gods children, when they begin to feare God, the world accounts them as strangers, and avoids them. so David was a stranger to his brethren and kindred o.

4. Some make themselves strangers by a wilfull rety••ing, and discontent∣ment for crosses that befall them p.

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

Gods elect then are strangers in this world: this point is abundantly confirmed in these places: Gen. 47.9. 1 Chron. 28.15. Psal. 39.13. Heb. 11. 12, 13. & 13.14, 15.

And it may teach us many excellent things for the ordering of our cariage both in our selves, and toward others.

There are 12 things, which may bee gathered out of this metapho••icall tearme, to teach us (with much life) by the comparisons may be taken from thence: Or there be 14 things, wherein we should be like to strangers.

1. A stranger is unacquainted, and hath little to doe, but with his jour∣ney: so while we are in this world, we should thinke chiefly on our jour∣ney, and keep our selves estranged from the world, dissolving our sinfull acquaintance, and keeping our hearts from the cares of life.

2. A stranger useth to be much affected with lesser courtesies in a strange place, Ruth 2.10. so should we be thankfull to God for any kindnesse in this world: it is enough it shall goe well with us in heaven, we should say with David, who am I, and what is my people, that we should, &c. for all things come of thee? Now therefore our God we thanke thee, and praise thy glorious name: for we are strangers before thee, and sojourners, as were all our fathers: our dayes on earth are as a shadow, and there is no abiding. 1 Chron. 29.14, 15.

3. A stranger is wont to be glad of any good company, that will go with him, though it were but a part of the way: How should wee then with all joy, and dearenesse entertaine Gods servants into our inward and perpetuall society? These are they will goe with us to heaven.

4. A stranger will be carefull to inquire his way, feares to misse it, seekes best directions, and that every day, yea and at every turning: It will not serve his turne once, or twice, or seldome in his iourney to take generall di∣rections: yea he is glad to aske of any body, even children, when he is out of his way, or doth but feare it, or is in danger of it: And shall not this teach us to 〈…〉〈…〉 should we goe to God to seeke a way of him? yea going and weeping we should go, and aske the way with our faces thitherward, Ier. 51.4. Ezra 8.22. How should we be glad of guides, and make our selves also equall to them of the lower sort, that by conference, and all good helpes from Ministers, and god∣ly people we might receive daily directions? It is a horrible plague to have a heart, that is not willing and forward to aske questions about the way to be saved, and intolerable pride not to make use of any that can give us coun∣sell. O the incredible stupidity of our spirits! we that cannot travaile in a road-way, that perhaps we have gone before, without every houres questi∣ons, yet thinke our selves wise enough to finde the way to heaven with lit∣tle, or no directions.

5. A stranger lookes not for great things for himselfe, he doth not seeke honors, and offices, and possessions in the City he travels through: his care is onely for necessaries for his iourney. And are not wee strangers on earth, and is it now a time for us to take up our dwellings here, and to seeke great things for our selves in this world? Ier. 46, 5. a stranger never pleads any priviledge in the place he comes to: and this was the ancien•• minde of the godly Patriarks, they quitted all claimes, and confessed plainly, they were but pilgri••••s, and embraced the promises as their portion, and so set up their rest in their hopes, Heb. 11.3.

6. A stranger can endure wrongs: Hee staies not his iourney to turne a∣gaine to every d••gge, that ba••kes at him, nor to seeke revenge for every in∣dignity: He lets not his iourney for every showre of raine, and should it

not be thus with us? Why doe we feare reproach? what stand we still at every slander? why busie we our heads for projects of revenge? or our hearts with indignation at every currish caitife, or dogged Doeg, that will falsely accuse our good conversation in Christ? When will we come to our journies end, if we every day trouble our selves with the indignities we re∣ceive in this strange world? let the curres barke, ride thou on, and minde thy way. What if thy crosses fall like raine? ride on, it is but a showre, it will be over.

7. A stranger or traveller, so thinkes of his travai••e in the day, that hee looks for rest at night, and so takes his rest at night, as he resolves to travaile againe in the morning: so should we be minded: In prosperity to provide for adversity, and in adversity to hope for prosperity againe, as assured, that man abideth in no certaine stay here.

8. A stranger never measures his owne worth, by what he findes in the way, but by what he shall possesse when hee comes home: so should a Christian doe, he should live by faith, and not by sight: It matters not, what the world thinkes of him, his greatnesse is in the kingdome of heaven.

9. A stranger will be glad to send home upon any opportunity, and to get any friend to provide for him against hee come: should not wee then bee glad of any opportunities to send home to heaven by our prayers, and to be∣seech Christ (our friend, Iohn 15.15.) to provide our place for us, who is ready with all willingnesse to doe all our businesse in heaven for us?

10. A stranger is unskilfull in the language of the severall people, where he comes, onely cunning in his owne language: So it should be with us, though we find in one place the ambitious man telling of his honors, offices, livings; and in another place the covetous man telling of his barnes, wares, bargaines; and in another place the voluptuous man telling of his dogges, sports, whoores; and in another place the wrathfull man, telling of his ad∣versary, wrongs, revenge, &c. yet we should keepe us to the language of Canaan, and speake as becomes the oracles of God, and the gifts God hath made us stewards of.

11. A stranger is cautelous and wary, he lookes to his words, and beha∣viour: So should a Christian be circumspect, and get the wisdome of a serpent with the innocency of a dove, he should not be curious nor inquisi∣tive, but studie to be quiet, and meddle with his owne businesse. Phil. 2.14, 15.

12. A stranger strives to ride on merrily, and to weare out the tedious∣nesse of the way with singing sweet songs to himselfe: So should we: our songs should be of the statutes of God in the house of our pilgrimage. Psalme 119.34.

13. A stranger, if by ignorance or passion he have brought restraint, or bonds upon himselfe, he will use all possible intreaties, and meanes to get himselfe loose againe, that he may goe on in his journey homewards: so should we, if by sinne we have brought restraint upon our selves, we should never be quiet, but powre out our teares and prayers unto God, and urge him to bee good unto us even for this reason, as David doth. Psal. 39.12, 13.

14. A stranger specially hath his minde still running upon his home, his thoughts, desires, longings, wishes, and all for his journies end: So should it be with a Christian, his conversation should be in heaven, and our affections continually running after God, and heavenly things, Phil. 3.20. Heb. 11.12, 13, 14, &c. & 13.14, 15.

This also should teach us, seeing Gods children are strangers in this world, to use Gods pilgrims with all honor and kindnesse: let them be as princes of God amongst us, though they be now farre from home, yet they are noble

persons, they are Gods heires, learne of the very Hittites, Gen. 23.4, 6.

This doctrine may also serve for great reproofe not onely to wicked men, who like cursed Edomites, Hab. 12. abuse Gods Israel in their jour∣ney: but also for many, that are in Israel, yea of Israel, for their worldlinesse and continuall plodding cares about the things of this life, miserably forget∣ting, that they are but strangers, and this world is but an Inne: Psal. 39.5, 6. Eccles. 7.1, 2.

Lastly, we should gather consolations to comfort us in our travaile to heaven; certainly the Lord hath a great care of his pilgrims, he keepeth the strangers, Psal. 146.9. If God command men to use strangers well, and not to wrong them, Exod. 22.21. or vexe them, Levit. 19▪ 33. but love them, Deut. 10.19. how much more will God himselfe have mercy on his banished, and pitty his weary servants in their travaile. What though the way be long, and labour great, and dangerous: yet thinke of two things: 1. That Christ will be the guide of the way, and never leave thee, nor for∣sake thee: 2. How great thy happinesse shall bee, when thou art come home to that heavenly Canaan, that glorious new Hierusalem, the City of the great King, when God shall wipe away all teares from thine eyes, and give thee a thousand fold for all thy travaile.

Dispersed here and there] If we understand this of the Iewes: It shews the malice of wicked men: if they may have their wills, they will never be quiet, till they drive the godly from them.

If we understand it of the Elect in generall, it teacheth us:

1. That Gods children may be driven from their native dwelling, God doth not alwayes build them a house in their owne land.

2. That the Church of God is not tyed to any one place, neither to Rome not to Hierusalem.

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

4. That the Church hath not alwayes an externall glory to commend it: It consists sometimes of a few scattered persons, that live stragling here and there.

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

6. That there may ••e excellent order in appearing confusion: One might thinke the husbandmen spoiled their corne, when they scatter it a∣broad on the ground: and yet we know, it is better so, then when it is in the barne all on a heape: so is it with the godly.

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

Answ. I answer▪ First by this meanes they carry the light of the truth all abroad the world: 2. By this meanes they preserve the whole earth. For they are the worlds guard: they beare up heaven as it were: were it not for these the world would be destroyed: and by their dispersion they binde Gods hands, as it were, from the places, wherein they are, and keep off his fierce judgements; and besides it is good for the godly themselves to bee a∣sunder t••us: It quickens them to prayer: It makes them love and long one for another more: It prepares them for heaven: It traines them up in spirituall soldiery, when they see they must fight alone: All the riches of a Christian is his armour, and he hath nothing but what he gets by wrastling and fighting.

Pont••••••, Galatia, Bithy••ia.]

For the Geography of these places: some thinke they all belong to Pontus:

Hence some of the Fathers cite this Epistle by this title: Epistola Petri ad Ponticos q. Some say, they were called by one name of A••tiochia r: Others say, they are all in Asia minor: It is certaine, they are all in Greece s.

Two things may be observed from hence.

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

2. That unthankfulnesse and contempt of the Gospell, and sinfull living may ruinate famous Churches. Where are the Churches, that then were in those places? Oh how hath the Turkish fury swallowed up almost all a∣mongst them? If we continue in sinne, may not our sunne set, as well as theirs?

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

Elect]

There is a fourefold election.

1. There is a generall election of a Nation, or City, singled out to the be∣nefit of Gods generall covenant: and so Israel was Elect t.

2. There is an Election to salvation, which is the eternall predestination of God appointing certaine men to be vessels of mercy, and to enjoy the glory of heaven u.

3. There is an Election to sanctification, which is performed in time by the power of the Gospell, separating the fore-ordained from the masse of forlorne men unto holinesse of life : This is nothing else, but effectuall vocation.

4. There is an El••ction to the administration of some office, as to the Apo∣stleship x.

Election imports a singling of a man from some thing, that is vil•• and mi∣serable; and so the godly are elect from the masse of condemned men in A∣dam, and from under the power of Sathan, and the kingdome of darknesse: from the first death: from the company of evill men: from the tyranny of sinnes of all ••o••••s▪ from 〈◊〉〈◊〉 ••igo•• an•• 〈◊〉〈◊〉 o•• ••he law, and eternall ••ondem∣nation.

These Elect men are not to be knowne by their numbers y, wit, wealth, nobility z, beauty, personage a, nor by their presence, paines, or priority in Gods vineyard b: but they are to be knowne both by their birth, and by their life: By their birth, and so they may be knowne, for they are borne of God, borne by promise, borne againe: they are then called and converted of God, Rom. 8.30. By their life, they may be knowne, for they depart from iniquity, and call upon the name of the Lord. 2 Tim. 2.19. they are fruitfull in well-doing, and their fruits remaine. Iohn 15.16. they are holy and unre∣b••keable. Ephes. 1.4. they beare the image of the Son of God both in holi∣nesse and sufferings: for holinesse, Rom. 8.29. They abound in faith, ver∣tue, godlinesse, knowledge, temperance, patience, brotherly love, and kindnesse, 2 Pet. 1.5.6.10.

These Elect men have admirable felicities, and priviledges aboue all the men in the world: For,

1. They have most deare acceptation with God, in his beloved, Eph. 1.5. they are his delight, Psal. 132.13. his chiefe treasure, Psal. 135.4. his pe••u∣liar people, Deut. 7.6. & 26.18.

2. They are adopted to bee the children, and heires of God in Christ, Ephes. 1.4.

3. They have the pleasures of Gods house, Psal. 65.4, 5.

4. In adversity they are sure of countenance, Esa. 41.8, 9. Protection, v. 10.

the avenging of their wrongs, Esay 41.11, 12. Luke 18.8. deliverance and victory, Zach. 1.17.20.21.

5. The non-suting of all actions, and accusations in heaven against them, Rom. 8.35.

6. They are made the friends of God, and from thence have audience in all suites, and communication of the secrets of God, Iohn 15.15, 16. Deut. 4.7.37.

7. They are assured of preservation to the end, Mat. 24.

8. They shall obtaine glory in Iesus Christ, being chosen to salvation, •• Thess. 2.13, 14, 15.

Hence we may informe our selves: 1. That there is a choice: God did not drive in whole Nations, Cities, Townes, &c. but a certaine number of them. 2. That the doctrine of Election may be taught: It is true, that it is in some respects strong meate, and hath in some things an Abyssus.

It should also inflame in every one of us, both praises, and prayers to God, that he would above all things remember us with the favour of his people, and comfort us with the joy of his chosen,c and above all care, to care to make our calling and election sure, 2 Pet. 1.10. What shall it profit a man to be sure of his house, money, lands, &c. and not to be sure of the salvation of his soul? Know yee not that Christ Iesus is in you, except you be reprobates? 2 Cor. 13.5.

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

Further, hath God cho••en us, and shall we not live like Gods Elect? It should teach us to endeavour to shew by our workes, that we are chosen of God, separating our selves from the wicked, and holding forth the light of the truth in all unrebukablenesse of holy conversation, not being discouraged with ill entertainment in the world, Deut. 10.12. to 18. & 14.1. & 26.26. &c. Ephes. 1.5. & 2.10. Iohn 15.18, 19, 20. &c.

Finally, we should hence learne not to be ashamed of Gods Elect, but choose unto us, whom God hath chosen to him: choose them, I say, both to honor them, and to sort with them, and to countenance them, and de∣fend them. Ministers should acknow••edge there in their teaching, and great men in conversing.

This also may be a doctrine of singular terror to wicked men, that will not be gathered and called by the meanes of salvation, Esay 66.4, 5. If it be such a felicity to be chosen of God, what misery is it then to be rejected of God for ever? If such a vexation to be disgraced and scorned of great men, what is it then to be rejected of the great God? and this is the more wofull, if the fore-runner of the full declaration of it be upon men, I meane a spirit of slumber, Rom. 11.7.10.

And thus of Election.

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

According to fore-knowledge]

Praescience or fore-knowledge in God is considered more largely▪ or more strictly: more largely, and so it notes the whole act of praeordination: so in the 20. verse of this chapter, it is rendred ordained: more strictly and pro∣perly, for the knowledge of God, praeceding in order the appointment to the end, and thus it is taken two wayes: For there is a praescience, they call in schooles absolute, by which God from eternity doth know all things sim∣ply and absolutely: so the word is used, 2 Pet. 3.17. There is also a praesci∣ence, they call speciall, by which God not onely knoweth the Elect, as hee knoweth other things, but acknowledgeth them for his, and loves them above all others, and this is called the knowledge of approbation. Rom. 8.27. & 11.2.

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

Quest. If any aske after what maner God viewes things, or lookes upon them, or knowes them?

Answ. I answer; that we are not able to expresse the maner of divine knowledge, unlesse it bee by way of negation, that is, by denying to God those wayes of knowledge, which are in the creatures, and note imperfecti∣on: For God doth not know things

1. By sense, as by hearing, seeing, tasting, &c. For these things are in God only by an Anthropopathy, or Metaphore.

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

3. By faith: For God knowes nothing by relation, or report of others. Besides, though faith bee a certaine knowledge, yet it is not evident. Heb. 11.1.

4. By Art: For God doth not know things by defining, dividing, com∣pounding, or reasoning.

5. Successively: For God knowes all things in one view, and not one af∣ter another.

6. Nor lastly by Images, but by his essence, by a way more excellent a∣bove all Men or Angels, by a knowledge most true, certaine, evident, and perfect.

In this fore-knowledge of God is as in a booke recorded the persons, birth, qualities, and deaths of every man, Psal. 139.16. and the deeds of all men, according to which they must be judged.

The speciall fore-knowledge of God lookes upon the Elect onely, and is joyned with an infinite 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and delight in them, Rom. 8.27. & 11.2. 2 Tim. 2.19. Exod. ••••. ult. This is called the 〈◊〉〈◊〉 of life, and the writing of the house of Israel, Esay 4.4. Revel. 20.12. Phil. 4.3. Dan. 12.1. Ezek. 13.9.

The Uses follow.

1. For information: We have here a sea of contemplation, that the heart of man can never be able to conceive of. How great cause had the A∣postle to cry out as he did, O the depths of the wisdome of God! so David Psal. 114.24. Rom. 11.29. Secondly, this may shew us, that men cannot possibly be just before God, seeing the knowledge of God is so excellent and infinite, Iob. 9.2, 3.

2. The doctrine of this infinite and eternall knowledge, or fore-know∣ledge of God, is used in divers scriptures for singular consolation in divers distresses: as

1. Against the malicious practises of evill men, that set themselves a∣gainst the godly. They shall not prevaile, though they thinke the Lord doth not see: yet they shall one day know, that he that made the eye doth see, and he that gave man understanding will correct: and for the godly in the meane time this may comfort them, that all the haires of their head are numbred: Psal. 94.1. to 12. Mat. 24.

2. Against the errors, and spirituall frauds, and deceits of men: The de∣ceiver and the deceived are with the Lord, Job 12.13, 16. and therefore it is not possible, that the Elect should be finally deceived. Mat. 24.

3. Against our owne cares, and doubtfulnesse under the afflictions, and troubles of this life: Doth our heavenly father know what we stand in need of?

Mat. 6.33. doth not knowledge also extend to the number, times, places, and measure of our crosses? and not our persons onely, but our banishment, teares, &c. are in his booke. Psal. 56.9.

4. Against our unbeleefe and distrust of Gods love, and favourable accep∣tance of us; His eye hath beene ever, is, and will be upon the righteous: Psal. 34.16.

5. Against the feare of falling away: Is not the foundation of God sure? Hath it not this seale, he knoweth who are his? 2 Tim. 2.19.

6. Against the spirituall distresses, and diseases of our soules: Hee hath experience and skill to heale the broken hearted, and this is a great addition to our comfort, he knowes our desires in all the afflictions of our spirits, Psal. 147.5.

7. Against the troubles of our private Calling: Thus God comforted, and incouraged Jeremy: Before I formed thee in the belly, I knew thee; and before thou camest out of the wombe, I ordained thee a Prophet to the Nations, &c. Ier. 1.5, 6, 7.

8. Against the weaknesse of our faith in things promised, and are not yet performed: In respect of this fore-knowledge, he calls things, that yet are not, as if they were. Rom. 4.17.

9. Against the doubt of audience, and successe in prayer: and the Lord said unto Moses, I will doe this thing also, that thou hast spoken. For thou hast found grace in my sight, and I know thee by name: Exod. 33.17.

10. Against the feare of Gods wrath, and forsaking of man, when he en∣ters into judgement: The Lord will not cast off the people, whom hee knew be∣fore. Psal. 94.12. to 17. Rom. 1••.2. & 8.29.

11. Against the contempt of the world, and the censures of the wicked, and all their flanders and indignities: The Lord knowes us, and our desires, and indeavours, God knowes our hearts, and our innocency, whatsoever the world say or thinke of us: It matters not what the prisoner saith, if the Iudge acquite us: If God know us, it is no matter, whether the world doe, or no.

12. Lastly, How can it be but well with the righteous, whom not only a God loves, but with such a lasting and preventing love, when he cares for them, and takes order so long before.

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

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

2. To trust upon God, and rely upon him in all estates, seeing there is no∣thing but he knowes it, and hath considered of it long since.

3. It should inflame us to piety, seeing no good can be done, but he will know it, though it be done never so secretly: It should make even holy thoughts precious, and deare to us, and it should make us abhorre hypocrisie, seeing it is so vaine, and God seet so evidently through us, at all times, and in all actions. Psal. 139.17. 1 Thess. 5.8, 9.

4. It should quicken us to the meditation and care of our assurance of our eternall salvation: God hath delighted himselfe to foresee it from eternity, and shall not we fore-know, and fore-meditate of our owne glory?

5. Paul useth this as a reason, why we should help and incourage Christi∣ans, and doe all the good we can for them. For their names are in the book•• of life. Phil. 4.3. &c.

6. When we are to choose men for any Calling, wee should learne of God to know before, and those we see to be wicked, we should never Elect:

custome, riches, friends, intreaty, kindred, &c. should never prevaile with us.

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

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

1. Against the conceit of their owne parts, and praises, Iob. 11.11. If God should set in order before thee, what he knowes by thee, thou wouldst appeare more ugly then any Leper.

2. Against their perswasion of secrecy in their sinnes, as these places tell them: Psal. 90.8. & 139.1.11. to 16. Ier. 17.9, 10, 11. yea this doctrine tells them, that God hath had time enough to know them, he hath observed them from eternity.

3. Against their perswasion of impunity, they thinke, they shall escape punishment for their sins, but they are deceived. as is at large shewed. Psal. 94.1. to 11. & 139.8, 9. Revel. 2.23.

4. Lastly, woe to the man, whom the Lord doth not acknowledge by his word, spirit, and children in this world: This imports, that he shall not be known in the day of Christ: oh how wofull will that sentence be, when he shall say, away from me ye workers of iniquity, I know you not: Mat. 7.27.

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

Of God]

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

He that fo••nded our election in his owne eternall praesc••e••••e, is ••ee, that founded this earth, and spread over it this great heaven: Iehovah Elo••im is his name; and spirituall, incomprehensible, immortall, infinite, almighty is his nature: The immense fountaine of all love, mercy, holinesse, justnesse, goodnesse, wisdome, and bounty: It is he that before guided the wayes of eternity, as he now doth of times.

What God hath done in time, is done, that we might know, and praise him: but what he did before time, is without our measure, and as it com∣meth neerer to Gods nature; so it goeth farther from our apprehension; at least, till we be glorified in heaven.

But this is a sea, over which no ship hath failed: a Mine, in which no spade hath delved: an Abyssus, into which no buck••t hath ••unke. our sight is too tender to behold this sunne; our understanding too finite to compre∣hend this glorious and infinite being, and therefore I passe from what hee is in himselfe, to consider, what he is to us.

The Father]

God is Father to Christ, to Angels, to Men: To Christ he is Father by nature, as he is God, and by personall union as he is man: To Angels hee is father by creation, and to faithfull men by adoption: As hee is father to Christ, I consider of it ver. 3. here onely, as he is father to the faithfull.

God hath an everlasting fatherly care and compassion over the faithfull and elect, and this may serve for three sorts of uses:

1. For consolation to the godly: God useth them and ever will use them like a Father, both for the affections of a father, and for the provisions of a

father: he both loves them, and provides for them, as a father for his chil∣dren. Gods affection to the godly is a fatherly affection: for it is 1. free, and 2. tender, and 3. constant. 1. A fatherly love is a free love, there needs no argument to a father, but that, this is my childe; so it is with God. 2. A fatherly love is a tender love, it hath much compassion and care in it▪ such is Gods love to the godly: Looke how Parents pitty their children so doth God pitty them, that feare him, Psal. 103.13. yea God is troubled in their troubles, and his bowels are turned in him in their discouragements and griefes Esay 63.8. Ier. 31.18, 19. 3. A father still loves his childe, so doth God, and much more, then all fathers, or any of them. For he loves with an ever∣lasting love, Esay 49.14. and is called an everlasting father, Esay 9.6. Adde unto these, that a father will love his childe, though no body else doe: so can God love us, though he love alone. Though naturall fathers, and kindred forsake us, Psal. 27.5.10. and spirituall fathers forget us, Esay 63.16, 17. yet God will never cease to love us, hee will never leave us nor forsake us. Onely we must ever remember, that Gods love is a pure love: For it hath not in it hurtfull indulgence, he will not marre his children with too much fondnesse: He can hide his face, and though he will never take his mercies from them, yet if they sinne, he will scourge them with the rod of men, he will af∣flict them, though it be but for a short time. Psal. 89. Esay 67.7, 8, 9.

As is the affection of God, so is his provision for the godly, a fatherly provision, he provides for them like a father, yea like a heavenly father in their 1. attendance. 2. dyet. 3. preservation in trouble. and 4. portion. 1. For their attendance: he provides for them better, then the great men of the earth can doe for their children: He hath given his Angels to bee mini∣string spirits to all these heires of salvation, and these pitch their tents round a∣bo••t them, Psal. 34. Heb. 1.14.2. And for dyet, they are fed with the food that perisheth not, yea such food, as he that eateth thereof shall live for ever. John 6.27. 3. And for preservation in trouble, the power of God doth so keepe them, that a haire of their heads cannot fall to the ground without the provi∣dence of their heavenly father, Mat. ••••. and ••o that 〈◊〉〈◊〉 all the haires of their head are numbred, and the spirit of God is given them to teach them, to com∣fort them, and uphold them. 4. And for portion: he hath blessed them with all spirituall blessings ìn heavenly things, and since the earth was forfeit∣ed into Gods hands againe, he hath restored the inheritance of the earth to none (as is the opinion of many learned) but to them: Other men hold without any title from God, Ephes. 1.3. Esay 45.11, 17, 18, 19. and in the world to come, they shall shine as the starres of heaven, and as the sun in the firmament, Mat. 13.43.

Ob. But God hath so many sonnes of this kinde, how can hee provide for them all?

Sol. Our hearts are not troubled for that: we beleeve in God, and beleeve in Christ also: In our fathers house there are many mansions: if it had not been so, Christ would have told us, and he is gone before to make our places ready for us. John 14.1, 2.

Ob. But they have so many adversaries without and within, that there is great danger, lest they be pulled out of their inheritance.

Sol. God that hath begotten them, and given them to Christ, is greater then all: no man can plucke them out of his hands, John 10.29.

Object. But they are for the most part a people of many, and those conti∣nuall wants, there is scarce any moment, wherein they want not something, and therefore must either be uncomfortable in themselves, or burthensome to God.

Sol. Whatsoever they aske the father he will give it them: It is no trouble to

God to receive Petitions from them continually, he delights in it, and ra∣ther blames them for asking so seldome, and so little, Iohn 16.23.

Ob. God himselfe plagues them with troubles as much, or rather more then he doth other men.

Sol. The fathers of our flesh, correct us, and shall not the father of spirits do it? and the rather if we consider, that he shewes his love therein: a man will correct his owne son more, then another mans, and he doth correct us for our profit, that we might partake of his holinesse and live, and there is much fruit in the afflictions of the godly, all working together for the best unto them: If God spare wicked men, it is because they are bastards, and not sonnes, and yet there is a great deale of difference betweene Gods usage of wicked men, and of godly, even in their trouble. For he spares and pitties his owne chil∣dren as a man will spare and pitty his owne son. He never strikes them but it is in measure, and in their branches. He doth not make a full end of them to confound them, as he will doe with wicked men, Heb. 12. Esay 27.

Ob. The world sees no such excellency in them, or in their Estate.

Sol. The world knowes them not, because it knowes not God their father: they are now the sonnes of God, but it doth not appeare, what we shall bee: but we know, that when Christ shall appeare, we shall be all like him, 1 Iohn 3.1, 2.

This doctrine of Gods fatherly love to his people may serve for instu∣ction.

• 1. To godly men.
• 2. To carnall men.
• 3. To earthly fathers.

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

1. That they live without sin, and not shame their father by their wicked lives: their workes should shew, and beare witnesse by their care to finish them, that God is their father, and set them about them, Iohn 5.36. Their righteousnesse must exceed the righteousnesse of civill men in this world: Mat. 5.20. and therefore their daily prayers unto God should be, that hee would establish them in holinesse before him, till the comming of Iesus Christ, 1 Thess. 3.13.

2. Secondly that they live without care, having such a heavenly father to provide for them, Mat. 6.25. &c.

3. Thirdly that they live out of the society with wicked men cleaving only to the houshold of God, 2 Cor. 6.18. they should love their fathers house, Psal. 27.4. and deny utterly the love of this world, Iohn 2.15, 16.

2. Carnall men should hence take notice, if it may be, to be better advi∣sed, and not meddle with the godly, no not to despise the least of these lit∣tle ones: Their Angels alwayes behold the face of God for them, and their hea∣venly father will requite their wrongs, Mat. 18.10. &c.

3. Earthly parents should here learne of God: God cares for his chil∣dren before they were, and shall not they care for their children, when God hath given them to them: Gods greatest care is to provide holinesse for his children, and should not they learne of God therein.

Lastly, this may serve for reproofe both of some of the godly, and also of the wicked, that live in the Church of God: some of the godly doe great∣ly forget themselves about this point, that is such, as stirre not up them∣selves to take hold of God, and to call upon his name in their distresses, but sit downe dismaide and dead hearted, as if there were not the compassion, care, or help of a father, in God: this is reproved, Esay 64.8. Those sons of Belial also, that live in the Church, and call God father, but live like the

Devill, who indeed is their father, whose workes they doe: those I say are most bitterly reproved in these, and such like Scriptures even from their da∣ring to call God father, Mal. 1.6. & 3. ult. Ier. 3.4. &c. Mat. 3.9. & 7.21. Iohn 4.23. & 8.38.41.44. 1 Iohn 3.15. 2 Iohn 9.

Through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ.]

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

Some take sanctification in a large sense for mans righteousnesse in gene∣rall, and obedience and sprinkling of the blood of Christ, as the two parts or kindes of it: by obedience understanding mans righteousnesse, or holi∣nesse in himselfe, and by sprinkling of Christ•• blood, that righteousnesse of Christ, that righteousnesse (I say) made ours by imputation, both which are applyed or wrought by the spirit of God.

Some others make sanctification the end, and obedience, and sprinkling the meanes, and so conceive, that before mans sanctification there goes two things in God: Election, and fore-knowledge: and two things in Christ, obe∣dience and sufferings, and all this in both, that we might be sanctified.

Others understand sanctification of the heart, or spirit of man, as a means intended in Gods Election for the fitting of us unto obedience of life, and the fruition of the benefits purchased by the blood of Iesus Christ; and thus, I take it, it is meant here.

The summe seemes then to be this, that our lives may bee obedient to Gods will, and that we may enjoy the benefit of Christs death, we must be sanctified within in our spirits.

Sanctification of the spirit.]

Man is said to be sanctified, or made holy three wayes:

11. Of not holy privatively, and so man, that was once without holinesse, is made holy by regeneration, and justification.

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

33. Of 〈◊〉〈◊〉 holy negatively, and so Christ as hee was man was sanctified. For there was a time, when Christ had not this holinesse in his humane na∣ture, viz. when his humane nature was not.

Spirit is taken sometimes for the holy Ghost, sometimes for an evill An∣gell, 1 Kings 22. Luke 10.20. sometimes for the Gospell, which hath ad∣joyned to it the spirit, or working of the spirit of God, 2 Cor. 3.6. some∣times for the soule of man, and so it is taken sometimes more strictly for the understanding, the Queene of the soule, the reason of mans minde (and then the soule is taken for the feare of affections) Ephes. 4.••3. 1 Thess. ••.23. sometimes more largely for the whole inward man, the whole soule with all the faculties of it, and so I take it here.

Divers things may be noted here in the generall.

1. First that without sanctification we can never have comfort of our E∣lection; by our obedience others may discover our Election, and by inward holinesse we may discerne it of ourselves.

2. That our sanctification hath some dependance upon Gods election, and that, 1. as he hath ordained the rules of good workes, we should walke in, Eph. 2.10. 2. as he hath bound himselfe by his decree to guide his people to the holinesse, he doth require of them.

3. That an outward civill life will not serve the turne, God requires espe∣cially the sanctification of the heart of man, 1 Sam. 16.17. when God looks for the markes of his owne people he trieth the heart and reines, Ier. 11.20. & 4.14. Prov. 4.23. & 23.16. Gods wayes are in the blessed mans heart, Ps. 84.5.

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

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

• 1. What need our spirits have to be sanctified.
• 2. Wherein lyeth the sanctification of the spirit of man.

Our spirits have great need to be sanctified: 1 By reason of the first sin, they want originall righteousnesse, and they are corrupt and infected with a generall leprosie. 2. By reason of the steine and uncleanenesse all our actuall sins have added to the former corruption. 3. By reason of the inhabitation of uncleane spirits our spirits have in them trenches, cages, forts, and strong holds of Sathan, 2 Cor. 10.4. and therefore had neede to bee cleansed after such soule spirits have been there. 4. The naturall spirit of man frames no∣thing but evill, and that continually: this makes God so weary, Gen. 6.

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

1. The minde is covered with a vaile, wrapped in an ugly mantle of dark∣nesse, distracted with errour, coupled with a thousand formes of evill thoughts.

2. The memory performes no service to God: it should be Gods Treasu∣rer, and Register, but no body is in the office to keep record.

3. The Will is grievously diseased, and with sicknesse so distempered, that it will not be ruled by any, not by God, not by men, not by reason, not by religion, nor doth it agree with it selfe. For man wills not alwayes the same thing.

4. The affections out of the first poyson of naturall corruption, have such monstrous births of evill, that the spirit by them is set out of all order. They are compared to beasts, Esay 11. To fighting soldiers, 1 Pet. 2.12. To ty∣rants making cruell lawes, and leading into bondage, Rom. 7.

5. The wretched Conscience (then which there was once no diviner thing on earth) is now in miserable case. For either it is sick of a Lethargy, and sleepes, or if it waken it is like a mad Dog▪ or Lion▪ or a Iudge transpor∣ted with rage: It is ignorant without light: it is soiled or ••tein••d with a thousand sinnes: It is impure, and exceeding base, and without all proper∣ties of a divine Iudge. For it is blinde and will be corrupted, and will de∣ferre the Affise, &c. Insteed of a throne of judgement it is thrust into a hole, and horrible dungeon of darknesse, where the Sunne of righteousnesse shi∣neth not, and there for the most part, as if it were still night, it lieth obscure and sleepeth.

And thus of the need we have of sanctification in our spirits.

The sanctification of the spirit lyeth in two things.

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

In the cleansing of the spirit consider both from what, and how.

For the first, if any aske, what there is in our spirits needes cleansing a∣way?

I answer: That besides what hath been shewed, many more particulars may be set out thus: There are vile both impieties, and unrighteousnesse in our spirits must be done away. For impieties: There is ignorance, errour, atheisticall thoughts, pride, hypocrisie, inconstancy, hardnesse of heart, and division of heart, conceitednesse, vanity, selfe-love, hatred of goodnesse, false feares, carnall confidence, forgetfulnesse, doubts, unsetlednesse, unbe∣liefes of all sorts, and love of the world.

For unrighteousnesse: There are evill cares, & covetousnesse, lusts of all sorts, hatred, malice, desire of revenge, anger, fretting, worldly gri••fe, bit∣ternesse,

discontentment, vaine-glory, emulation, inordinate affection, and evill concupiscence: as good as men thinke their hearts and meanings are, they may by this taste see, how foule their spirits are.

Now for the second: The spirit is cleansed from these sins by degrees; and to that purpose the spirit of God worketh and useth 8. distinct new qualities, which have not place in the soule, but upon occasion of this service against sin. And these are,

• 1. Spirituall poverty, or sense of sin and misery.
• 2. Base estimation, viz: of the world, with the pleasures, profits, and lusts of it, Phil. ••.8. Esay 30.22.
• 3. Hatred of sinne.
• 4. Shame for sin. Rom. 6.21.
• 5. Godly sorow.
• 6. Feare.
• 7. Indignation.
• 8. A purpose and inclination to forsake sin.

Thus of the cleansing of the spirit.

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

The minde is adorned with three things, which come new into it.

• 1. The first is a heavenly light.
• 2. The second is humblenesse of minde.
• 3. The third is purity of imaginations.

1. This light comes in by the illumination of the spirit, setting in the minde a celestiall kinde of knowledge, and this stands in two things: For first this sanctification breakes open a way, and sets at liberty the light of na∣ture, which was imprisoned and withheld in unrighteousnesse, and then there is besides infused a new light from above, and this light hath in it:

1 1. A holy discerning of good and evill, truth and falshood, by which the minde in a measure discerneth a general course of avoiding the waies of death and the 〈◊〉〈◊〉 of hell.

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

3. Wisdome from above, by which the minde is caried not only to a fore∣sight, and forecast for the things of the soule and a better life, above the things of the body, and this life; but is furnished with certaine feedes of discretion for practise with observation of the circumstances of time, place, persons, maner, end, occasions, &c.

4. A sacred frame of piety, and patterne of godlinesse and truth, and this patterne is so communicated to the understanding, that it is indelible, no dangers, sin, or death can ever utterly abolish it. This frame of truth is per∣fected by degrees.

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

2 2. The second grace planted in the minde, is humblenesse of minde. 1 Pet. 5.5. and this hath in it,

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

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

3. A thankfull acknowledgement of the mercies of God infinitely above desert, by which a man holds himselfe not worthy of the least of Gods mer∣cies,

4. A freedome in matters of opinion, from selfe-conceit, by which a man

attaines to that, not to be wise in himselfe, or to rely upon his owne reason, or judgement. Thus a man is not high minded.

5. An accounting of others of Gods servants better then our selves.

6. A pronenesse to humiliation for sin, and humility in cariage.

3. The third thing brought into the minde is purity of imaginations, holy thoughts, by which the minde converseth as it were in heaven already, and feedeth upon the fairest objects in heaven and earth. Prov. 14.22. Phil. 3. 20. Colos. 3.1.

Thus much of the adorning of the minde.

2. The heart is adorned with 8. graces.

1. Holy desires: such as the heart felt not before, such as these: after re∣mission of sins, and righteousnesse by Christ, Mat. 5. after the meanes of Gods kingdome, and the power of it, Psal. 42. 1 Pet. 2.2. after the pre∣sence of God, even that of glory, and the comming of Christ, 2 Tim. 4.8.2 Cor. 5.8. after communion of Saints (the heart longing after them) and in a word, after all sorts of heavenly things.

2. Divine love: and that of God, Psal. 18.1. of Christ, 1 Pet. 1.8. of the word, Psal. 119.103. of Gods house, Psal. 26.8. & 84.5. of the godly, Psal. 16.3. 1 Iohn 3.14.

3. Ioy in the Holy Ghost, Rom. 14.17. in such things as these:

• 1. In the satisfaction of Christ for sinne, Galat. 6.14. Rom. 5.11. & 15.13.
• 2. In his Election, Luke 10.20.
• 3. In the breasts of the Churches consolation, Esay 66.10.
• 4. In the word both read and heard, Psal. 119.77. Ier. 11.16. Iohn 3.29. and so in the sacraments.
• 5. In the sabbath, Esay 58.13.
• 6. In well-doing, Prov. 21.15.
• 7. In suffering for righteousnesse, Mat. 5.10.
• 8. In the presence of God knowing the soule in adversity especially, Ps. 31.7. Rom. 5.4.
• 9. In the people of God, Ps. 137.6.
• 10. In all the good things the Lord hath given, as the pledges of his love. Deut. 26.11.
• 11. In the things that pertaine to God. Rom. 15.17.

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

4. A holy feare of God, and that of his mercies, Ps. 147.11. Hos. 3.5. of his word, Esay 66.2. of his presence, especially in time of his service, Heb. 12.28. and of his name and glorious titles, Deut. 28.58. and in all things a feare of his offence and displeasure, in respect of which a man is jealous of his own infirmities. Pro. 28.18. 1 Pet. 1.17.

5. Confidence: in which the godly are as mount Sion, that cannot be mo∣ved, Psal. 125.5. by which he committeth his way to God, Psal. 37.5. and run∣neth to God for refuge, that he may be under his armes for ever, Deut. 33.27. Gods name is to him a strong tower, Prov. 18. in respect of which, his place is on high, even in the defence of the munitions of the rocks, Esa. 33.16 &c. yea such is the power of this confidence sometimes, that though God trouble him with his owne hands, yet he will hope, Iob 15.19. By this signe God knowes his in the day of trouble, and will owne them, Neh. 1.7. and the eye of God is never off them, because they trust in his mercies, Psal. 33.18.

6. A holy hatred, by which he cannot abide sin, Ps. 97.10. the garment spotted with the flesh, Iude 23. any false way, Ps. 119.128. wicked com∣pany, Ps. 26.5. the worke of such as fall away, Psal. 101.3. them, that hate

God and goodnesse. Psalme 139, 21.

7. Peace: whereby a man is made to rest from passions, and perturbati∣ons, and enjoyeth tranquillity in the contemplation of Gods favour, Rom. 14.17.

8. Bowels of mercy, Col. 3.12. I omit hope, patience, meeknesse, and the rest: either because they some way belong to some of these; or because these are the most eminent, and easie to be discerned: and all these are put on by faith.

And thus much of the adorning of the heart.

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

• 1. Life: it being quickned from the dead sleep, it was in.
• 2. Light from ignorance.
• 3. Peace from terrors, differing from security.
• 4. Purity and care in all things to doe uprightly. Acts 23.1. Heb. 13.1. 2 Tim. 2.3.
• 5. Ioy and refreshing, it is now a continuall feast, Prov. 15.15.
• 6. Constancy, Iob 27.6. so as no power can compell it.
• 7. Plainenesse and harmelessnesse. 2 Cor. 1.12.
• 8. A divine sentence, so as in determining, it judgeth for God, and as God.
• 9. Tendernesse: so as it will now smit•• for lesser evills.

All this doctrine concerning the sanctification of the spirit may serve:

First for humiliation: We may all say, if God looke upon our spirits, in∣numerable evills have compassed us, Psal. 40. and therefore we had need to pray to God to cleanse us from secret sins, even those sinnes of our spirits.

2. For admonition to all men, to take heed, that they neglect not this great worke of inward sanctification, especially if God have touched the heart with any inward feeling of thy estate and remorse of sinne: Looke to thy selfe, thy heart is deceitfull, and sinne is a witch: watch against security, or relapse into security▪ ••e perswaded it is a dangerous thing to sin against the purposes of amendment: The axe is now laid to the roote of the tree, and therefore trifle not, let not thy righteousnesse be as the morning dew; thou art come neare to the kingdome of God, quench not the sparkles of light and re∣morse. And much more this may warne such, as will not be touched with the care of sanctification, take heed of a swinish and dogged heart, the Lord will not cast pearles before such swine still. And thirdly, it may warne such, as rest in giving faire words: If they praise the Sermons, and speake faire to Gods servants, they thinke all is well: The Divell could speake Christ faire to be rid of him, Mar. 1.24. and so did Herod, Mar. 6.20.

3. For instruction to all sorts of men, that yet finde not comfort in this worke: oh labour about it, that thou maist be cleansed from all filthinesse both of flesh and spirit, even sanctified throughout, following after holinesse, without which no man shall see God, 2 Cor. 7.3. 1 Thess. 5.23. Heb. 12.14. and if there were in men a heart to returne, there are many incouragements: Christ is given to us of God to be our sanctification; and in his intercession, he remembred to pray for this, that God would sanctifie us, 1 Cor. 1.30. Iohn 17.14, 17, 19. and the word of Christ is able to sanctifie us, Acts 20.32. and Christ hereby proves his resurrection from the dead, Rom. 1.4. and God hath promised his spirit to help us, Ezech. 33.37.

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

5. For much thankfulnesse, in such, as have attained in any measure to the gifts of Gods grace herein, 2 Thess. 2.13.

Thus much of the sanctification of the spirit.

Vnto obedienc••]

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

This obedience must be considered either in the 1. whole, or in the 2. parts. 1. In the whole it is profitable to observe three things: 1. the ori∣ginall of true obedience: 2. The rules or properties of true obedience in the maner of it. 3. The motives that might stirre us up to the care of obe∣dience.

1. The cause of this obedience is 1. either without us, or 2. within us: without us it is both God, and the word of God; God the Father causeth it by electing, &c. the Sonne by redeeming: the holy Ghost by calling. The word of God is the sampler or patterne of our obedience; for if ever wee would bring our lives into order, we must resolve not to follow mens exam∣ples, wills, lusts, or our owne reasons, inclinations, or conjectures; but only to have recourse to the Law of God: this must be the light to our feete, and the lanthorne to our pathes, Psal. 119. & 19.2 Tim. 3.15. to the end we must obey them that have the over-sight of us, and doe instructs out of the word, and observe the forme of doctrine into which wee are delivered, Rom. 6.17. Heb. 7.18. and receive such teachers as the Corinthians received Titus, 2 Cor. 7.15. we should get an eare of obedience: Prov. 25.12.

2. The causes within us are either 1. generall: the sanctification of our spirit; or 2. speciall, and so it is Faith: For the first, the coherence shewes, that unlesse our hearts be sanctified, our lives can never bee framed to true holinesse and obedience; and for faith, it is certaine before ever we can pra∣ctise true obedience to the Law, we must have the obedience of Faith, that is, we must be perswaded of Gods love to us, and receive his promises in Christ, and repenting of our sinnes, beleeve the Gospell: Rom. 1.5. & 10.16. 2 Thess. 1.8. The faith of the Truth is generally the chiefe guide of all our a∣ctions, whether they be workes of reformation, or of our generall calling, or particular cariage: 2 Thess. 3.16. For we must beleeve Gods threatnings, power, promises, assistance and reward, or else our worke will goe slowly forward.

2. Now for the second: there are sixe things to be observed in the ma∣ner of our obedience, without which our life will never be brought into or∣der.

1. The first is care. The Apostle saith, we must yeeld our selves as ser∣vants to obey: Rom. 6.16. which notes, that wee must doe the workes of God, and s••ew our obedience to him, as the servant doth his worke, that is with great heed, forecast, and care: God doth not only require we should obey, but obey as servants obey.

2. The second thing required in our obedience, is Wisdome: It is not e∣nough to doe good, but we must be wise to that which is good, and simple con∣cerning evill: This the Apostle shewes, Rom. 16.19.

3. The third is Constancy: our obedience must bee fulfilled, 2 Cor. 10.16. We must not be weary of well-doing: 1 Thess. 3.13.

4. The fourth is abnegation: In obeying Gods will, we must throughout the course of our lives be contented to deny our selves, so as we would doe Gods will with patience, though crosses follow, Luke 8. A signe of the seed sowne in good ground, it bringeth forth fruit with patience: and besides it imports, that if we meane to reforme our lives aright, we must live soberly, shewing our moderation in diet, apparell, recreations, and the like: yea we must not thinke it much to be crossed in our reason, desires, ease, profits, or preferments: but be contented to be that we may be, with a good Consci∣ence: Heb. 11.8. Gen. 22.18.

5. The fifth is sincerity: and the sincerity of our obedience appeares, both when we shew respect to all Gods Commandements, as well as one, obeying in all things: as also, when we obey without corrupt and carnall ends and re∣spects: Gen. 26.5. Phil. 2.12.

6. The sixth thing is peace: wee must lay our projects so for holinesse, as we follow after peace, as much as is possible, and that with all men, much more with the Church and people of God, Rom. 12.19. Heb. 12.14. so as our con∣versation be without division or offence: Rom. 16.18, 19.

3. For the third point, we may remember that it was long since noted by Samuel, that obedience is better than sacrifice: 1 Sam. 15. This obedience is the end of the writings of the Apostles and Prophets. If we be not trained up by the Scriptures to good workes, we doe nothing with generall profes∣sion of the name of Christ. Rom. 1.5. 2 Tim. 3.15. &c. If we obey not, we are the servants of sinne, and it will be our ruine, we shall dye in our sinnes: The Ministery had never been broken open, but that the Nations might bee brought to obedience: Rom. 16.26. If you obey not, you breake the hearts of your teachers: it is not good words, and liberall pensions will serve the turne, you must yeeld obedience to our Ministery in your lives, or else you doe nothing: Phil. 1.15.16 2 Cor. 7.15. Vengeance is ready against all dis∣obedience, every whit as ready in Gods hand, as in the Ministers mouth, 2 Cor. 10.4, 5. In this text we may see God delights to receive the obedi∣ence of his people from all eternity, and all the benefits purchased by Christs blood, shall be given to them that obey, he is author of eternall saluation to them that obey. Heb. 5.9.

Thus of obedience in generall:

Externall obedience which is here entreated of, is distinguished by the A∣postle: Rom. 15.18. into two kindes. For either it is obedience in word, or obedience in deed.

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

Answ. It seemes some men thinke so: Those hypocriticall, flattering, and wicked men mentioned Psal. 12.3. say their tongues are their owne, and yet it is certaine, the Lord will have the tongue bound to the good be∣haviour, Iam. 3.3.

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

Answ. Men are extreamely deceived that think they cannot commit dis∣honesty & impiety by their words. There is a world of wickednes in the tongue, Jam. 3.6. There are many sins which are most vile and hatefull, which have their principall seat in the tongue, or are practised in words, as blasphemy, murmuring, desperation, lip-service, swearing, cursing, perjury, charming, reproaching, persecution by the mocking of the godly, bitter words, silthy speaking, lying, backbiting, slandering, flattery, and false witnesse bearing, together with divers sinnes of deceit, hypocrisie, heresie, &c.

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

Under the obedience of conversation are comprehended duties of piety to God, of mercy to the distressed, of justice to all men, of temperance to our selves. The catalogues of the sinnes we should avoid in our conversati∣on, or of duties we should doe, I omit here, having some purpose, if God

will, to handle them more largely in Treatises by themselves.

And thus of obedience.

And sprinkling of the blood of Iesus Christ.]

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

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

2. This blood was shed. If you aske, who shed it? I answer: Iudas by selling it: the Priests by advising it: the people by consenting to it: Pilate by decreeing it: the soldiers by effecting it: Christ himselfe by permitting it, and after presenting it to God: (Heb. 9.14,) our sinnes, that chiefly caused it. If any aske for whom it was shed? I answer briefly for the Church, Act. 20. not for himselfe, nor for impenitent, and obstinate sinners, that dye in their sins.

3. It is not enough, that the blood of Christ bee shed to make us happy, unlesse it be applyed also: which the word sprinkling notes.

4. This effusion of blood was solemnly prefigured, or foretold by the sa∣craments, and sacrifices of the Law. For this word sprinkled is a Metaphor, borowed from the legall sprinkling; which shewes us two things: 1. The great account that God and good men make of it, in that it was so solemnely and anciently typed out: 2. That the ceremonies of that Law are now abo∣lished, seeing we have here the true sprinkling of the blood fore-shadowed out.

5. That our estate in Christ is better now, than our estate in Adam was.

For God here in his eternall counsell is brought in over-looking that first estate in Adam, and setting up his rest in this estate purchased in the blood of his Sonne. If any man marvell at this, he shall be thus satisfied: Our e∣state in Christ is better, than our estate was at the best in Adam, even in this life, and therefore much more in the world to come: In this life, it is bet∣ter onely in two respects. 1. That wee cannot fall from this happinesse. 2. That Christs righteousnesse imputed to us is better, then that righteous∣nesse was, inherent in Adam. Now for the world to come, heaven is better then paradise.

6. We can never discerne our comfort in the blood of Christ, till we be sanctified in spirit, and set upon the reducing of our lives into the obedience of Christ. Iustification and Sanctification are inseparable. Thus much for the generall.

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

The benefits which flow from the effusion of the blood of Christ are ei∣ther generall, or particular. The generall are; 1. The purchase of the Church Acts 20. 2. The ratification of the new Testament, or covenant of grace, Heb 9.18. 3. The breaking downe of the partition wall betweene Jews and Gentiles, and the adopting of the abject Gentiles, the free denizing of the Gentiles, and repealing of all statutes of aliens, Ephes. 2.13. &c. 4. The re∣conciliation of all things both in heaven and earth, and the dissolving of that enmity, which came in by sin, Col. 1.20.

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

1. Iustification: which hath in it, 1. the pacification of Gods anger:

Christs blood is the propitiatory, like the cover of the Arke, that hides the law from the sight of God, Rom. 3.25. 2. the pardon of all sinnes, 1 Iohn 1. 7.9. Ephes. 1.7. 3. prevention of Gods eternall wrath, or the losse of heaven, Rom. 5.9. 4. the garment of imputed righteousnesse, or putting on of robes made white in his blood, Rev. 7.14.

2. Sanctification, and the cleansing the conscience from dead workes to serve the living God. Heb. 9.13, 14.

3. The sanctification of all the meanes of help to the beleever both spiri∣tuall and temporall: the very booke of God is sprinkled with the blood of Christ, that it may be opened, and of use to the faithfull, and so all meanes else in his generall and particular calling. Heb. 9.19, 20.

4. Intercession: the blood of Christ speaking better things, then the blood of Abel, pleading daily for the godly, and procuring the establishment of fa∣vour in God, and acceptation. Heb. 12.24.

5. Victory over Sathan, who is overcome by the blood of the Lambe, and the word of the testimony, Rev. 12.11. so as his molestations, and temptations shall not prevaile.

6. The destruction of him, that had power over death, so as now the belee∣ver needs not feare death, nor can he be hurt of it. Heb. 2.14.

7. Entrance into the most holy place, even within the Vaile, that is, into hea∣ven. Heb. 10.19, 20. you may see more Iohn 6.53, 54, 55, 56, 57, 58, 59, &c.

All this may serve for divers uses: As

1. For singular consolation to all the godly: Oh what an honor is it to be descended of the blood of Christ? How doth a Christian mans new birth in this respect excell all the nobility of birth in the world? Iohn 1.13. What reason have we of thankfulnesse for so happy a condition? what should we complaine of? what matters it, what we lose, or want, if wee neither lose nor want the blood of Christ? How incomparable are these benefits be∣yond all the glory of this world, if we have eyes to see them, and hearts large enough to conceive of the glory of them? The Lord from eternity looking upon the blood of his Son sets up his re••t there, as having provided a suffici∣ent portion for all that shall be sanctified by his spirit.

2. For instruction: we should every one of us be incited to all possible care of assurance, that Christ dyed for us, and get it ratified to our hearts by all the testimonies we can. There be three witnesses of a mans happinesse: 1. the water: 2. the blood: 3. and the spirit, 1 Iohn 5.6. The water of repentance: the blood of expiation in the passion of Christ applyed by faith; the spirit of sanctification testified by saving graces, and new divine gifts.

3. For terror to all wicked men: that sin against the blood of Christ, by despising and neglecting the grace of the covenant, by swearing, by unwor∣thy receiving the sacrament, and by their obstinate unbeleefe and impeni∣tency. Shall the blood of Abel cry for such vengeance, and shall not the blood of Christ much more? What a blood-guiltinesse doe these men draw upon themselves, that sinne against the blood of Christ? If Iudas burst his heart with despaire for betraying it, how can their case be better for de∣spising it?

Thus of the benefits, which come by the blood of Christ: Now it fol∣loweth, that I should open the meaning of those ceremoniall legall sprink∣lings, and shew, how they did in their kinde fore-signifie the mystery of this sprinkling of the blood of Christ.

There was a ••ourefold legall sprinkling. 1. the first was of the blood of the red Cow, and of a water made of the ashes of the red Cow, Num. 19. 2. the second was of the blood of the Paschall Lambe, Exod. 12. the third

was of the bullock by the High Priest, cleansing the Tabernacle, Levit. 16. the fourth was of the blood of the burnt offering at the ratification of the covenant: and that these things may be made more plaine, I would take li∣berty to explaine those types, as they lye in the text, though the explication thereof will in some things containe a little digression from this Text. And first for the sprinkling mentioned Numb. 19.

The Israelites by their wicked murmurings had brought the plague of God upon themselves: In their distresse they cry and seeke reconciliation: the Lord makes an ordinance, and shewes a way, how he may be pacified, where many things may be noted.

1. That of necessity the expiation must be made in blood, which was a type of the blood of Christ: God will never be friends with offendors, till they bring him the blood of his Son to make attonement; and this is of such absolute necessity, that in the second verse the direction is called, the ordi∣nance of the law commanded of the Lord. Note: an ordinance, a law, and commanded: to shew the peremptorinesse of the Lord in this point, wee must lay hold upon the blood of Christ, or God will never turne away his displeasure from us.

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

3. That they of the house of Israel, that is, the members of the true Church need to be called upon in this point, he must speake to the children of Israel, verse 2.

4. That Christ, that should be the true sacrifice, must be one taken out of the Congregation: one that lived amongst men on earth, and should bee offered up in the flower of his youth, and should likewise take the very infir∣mities of our nature upon himselfe: This was shadowed by the H••ifer taken out of the heard.

5. The Heifer was red, to shadow out the bloody passion of Christ: The Church sayes of Christ, my love is white, and ruddy: white, in respect of the righteousnesse of his life; and ruddy, in respect of his passion unto blood.

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

7. The Heifer must be such, as upon which never came yoke, and that fitly and significantly required. For such was Christ: for he never bare the yoke, in that he never sinned; he came to deliver those, that were under the yoke, and servants of sin, but knew no sin himselfe. Besides, the yoke was not put upon his flesh, because he had power uncompelled to lay downe his life, and to take it up againe. Some say, that a Heifer was to be offred to expi••••e the idolatry in the Calfe, and it was to be brought to Moses▪ because Aaron had sinned: and must be without yoke, to note, that the Israelites had cast off the yoke of Gods law, but the former sense is the right.

8. This Heifer was to be brought to Moses, and why that? not onely to signifie, that Christ should be condemned under pretence of the breach of Moses law; not onely because he should dye by the appointment of the Ma∣gistrate; but to import, that Christ must be offred up to God the Father, the Law-giver, who was the party offended.

9. Who must bring this Heifer to Moses? Answ. All the Congregation of Israel, they must all get them a red Heifer, that is, a bloody Saviour, or else they can never be accepted: This is the best, yea the onely present they

can bring to God to pacifie his displeasure toward them.

10. Ver. 3. It is said, He shall give her to Eleazar the Priest. Who deli∣vered up Christ to be slaine? In the letter, the Iewes; in the mystery, the Elect. But why delivered to the Priest? to note (as in all other sacrifices) the priesthood of Christ by his eternall spirit offering up himselfe to God, Heb. 9.14. perhaps to foretell, that the Priests should kill Christ. But why to Eleazar, rather then to Aaron? Some say, because Aaron had offended in the Calfe: But other say, to note, that the passion of Christ should not only serve for that time, or the time under the law; but for their successors, and all successions to come; and to note, that this was a doctrine to be delivered downe by all Ministers one after another.

11. It must he without the campe, to prefigure, that he should suffer with∣out Hierusalem, and thereby leave us a warning to withdraw our selves from conversation with this world, and beare our reproach, Ioh. 19. Heb. 13.

12. Shee must be slaine before Eleazars face: The flesh of Christ was slaine before the face of the Priests of the Lord in the new Testament; or rather Christ was offred up before the face of God the Father: that which in the sight of the world was a punishment, in the sight of God was a sacri∣fice.

13. Ver. 4. Eleazar must take of this blood with his finger, to note, that men may not rudely with blinde hopes thrust in their hands into this sacred blood: it must be touched, or applyed with great discretion, and reverence; and the blood of Christ is to be touched with our fingers, or hands, not with our mouthes, or hearts onely: To note, that our practise should bee dyed in the blood of Christ, and savour of the vertue of his death, and our applications of it, that so wee may imitate his passion as well as know it: 1 Pet. 2.21.

14. The blood must be sprinkled directly before the tabernacle of the Congre∣gation 7. times. Some understand the Jewish synagogue, upon which the curse for the effusion of Christs blood came most exquisitely, according to their owne desire, when they said, His blood be upon us, and our children: But ra∣ther hereby is signified, that the Church of God onely hath the benefit of Christs blood applyed; and then 7. times notes both the perfection of Iu∣stification, and the often need we have of the renewing of the application of it, and also the continuance of it to all ages.

15. The skin, flesh, blood, and dung of the heifer must be burnt, Ver. 5. By the skin, flesh, and blood may be meant the substance of the flesh of Christ: and by the dung, the base indignities and contumelies, which were cast up∣on him, and these were all offered up, and sacrificed in the fire of his pas∣sion.

16. Ver. 6. Cedar-wood, hysop, and scarlet are not without their signifi∣cation: The Papists reach high here, that can finde in these three to bee meant three persons suffering with Christ: By Hysop should be meant the Virgin Mary, and by the Cedar, Iohn the Evangelist, and these two should suffer with him per compassionem mentis, and by the scarlet should be meant the theefe, that suffered with him per compassionem carnis.

Some thinke that the Cedar-wood is hope, that dwels on high, and will not be putrified: Hysop is faith, a low growing herb, that fastens her roote up∣on the rocke: scarlet is charity: Others understand by the Cedar contem∣plation: by the hysop humility, and by scarlet twise dyed, charity which is twise dyed, viz. on the one side with the love of God, on the other with the love of our neighbour: All these must burne in the Lords passion: but I thinke, that hereby may be noted, that three things arise out of the passion of Christ: 1. th•• 〈◊〉〈◊〉 of immortality. 2. the hysop of mortification: For so

the word purge applyed to hyssop Psal. 51. doth import. 3. the scarlet is the blood of Christ, which is twise dyed, in that it is twise applyed: once for expiation, 600. yeares agoe: and then againe for justification of every particular beleever.

17. The impurity of the Priests mentioned verses 7, 8. might prefigure the impurity of the Jewish Priests, till they were washed by conversion from their sinne in killing Christ, of whose conversion is mentioned Act. 6. But rather hereby may be gathered, as the Apostle doth gather it, the great excellency of Christs Priesthood above all those legall Priests. For they in their solemnest sacrifices were impure themselves, and needed cleansing but Christ was not so, Heb. 10.

Quest. How could the Priests be made uncleane by that, which did pu∣rifie the people? Answ. Uncleanenesse was two wayes contracted. 1. First by the foulenesse of the things touched, and so he that touched a dead corps was uncleane. 2. Secondly by the unworthinesse of the man touching, and so it was here: He must professe himselfe unworthy to touch so sacred an expiation; we had need to take time even till the evening to humble our soules, and bewaile our unworthinesse of the blood of Christ.

18. Now after the death of the Heifer, it is said Verse 9. that a man that is cleane, must gather up the ashes of the Heifer, and lay them up without the Campe in a cleane place. This man, that is cleane, is the Gentile purified by faith (For this is after the death of Christ) The gathering of the ashes is the applying of the merits of Christ, and laying hold of the mysteries of his king∣dome. The laying up of the ashes imports the Christians accounts of Christs merits, as his chiefe treasure: The cleane place is the cleane heart, for the merits of Christ belong not to all Gentiles, but to such as have a clean heart, and will keepe the mystery of faith in a pure conscience. Without the Campe notes the native condition of the Gentiles, who were without the law: strangers from the common-wealth of Israel, and from the covenant of pro∣mise, without sacrifices, and out of the Synagogue of the Jewes.

19. These ashes are kept for the congregation; to note, that there shall never be want of merit to any Christian, to any member of the congregati∣on of Christ: when he saith, it is to make a water of separation, it notes, what our sins bring upon us by nature, we are separate and cast out of Gods sight, and need the blood of Christ to recover us from our separation. This water was made of the ashes of the Heifer, and running water, to note, that after separation, to cleanse us again we must be sprinkled with a water made of the ashes of Christs merits, and the water of the grace of the holy Spirit of God: This is the perpetuall way of purification for sin, and in that it must be sprinkled upon us with Hyssop, it notes, that we can have no comfort either of the merits of Christ, or the grace of the Spirit, without the hyssop of true mortification.

20. He that gathereth the ashes, must wash his clothes and be uncleane, till the Even: to note, that even the neerer a Christian comes to the merits of Christ, the more he is affected with the sense of his owne uncleanenesse, he that hath the strongest faith doth most wash his clothes, yea he retaines the sense of his uncleanenesse till Even, that is, till death, as some interpret it.

Thus much of the sprinkling of the blood of the Heifer.

In the sprinkling, that was used, about the passeover there are not many things which need expounding.

The Lambe for the Passeover is Christ the lambe of God: the blood is the blood of Christ.

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

The sprinkler is the Minister.

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

The people are the faithfull.

The house is the soule of man.

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

The benefit is deliverance and protection from the destroying Angell.

In the narration of the sprinkling of blood used at the ratification of the covenant: The sense of the most things may be briefly touched.

The altar under the hill, is Jesus Christ, ready, to succour and sanctifie those, that are afflicted in spirit with terrors of conscience, in the sense of the law given on the hill Sina.

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

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

These offer to God two kindes of sacrifice: the one was the Holocaust, or the whole burnt offering, even the dedication of themselves wholly even of their lives unto the death for the service of God, and the practise of god∣linesse: The other was the pea••e offerings, which were sacrifices of praise, and thanksgiving.

The blood was the blood of Christ.

The basons, that received the blood, are the word and sacraments.

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

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

The meanes, by which it is sprinkled, is to be supplyed out of the Heb. 9.19. viz. the hyssop of mortification, and the scarlet of charity, and the Christian love 〈◊〉〈◊〉 with 〈◊〉〈◊〉 against sin and ••ervent desire of piety.

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

In the aspersion of blood mentioned, Levit. 16. I note onely foure things.

1. The benefits, that come by it, which are first entrance within the vaile, even the right to the kingdome of heaven. 2. The assured procure∣ment and continued establishment of mercy from God, noted by the sprink∣ling of the mercy seate 7. times.

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

3. The perfection of Christs mediation, in that no man is joyned with him, nor must any man be present, Ver. 17.

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

The Use of all may be briefly both for instruction and consolation.

For instruction:

1. To the people, who should be above all things carefull to seeke the comfort of the application of Gods favour in Jesus Christ: oh wee must a∣bove all things by faith keep this sprinkling of blood, as is said of thē, Heb. 11.28

2. Ministers should hence take notice of the maine end of preaching, which is to sprinkle blood upon the hearts of the people, that they may both be setled in the knowledge, and assurance of their right in Christ, and the covenant of grace, and likewise purged in their consciences from dead workes: we doe little by preaching, if we beget not reformation, and as∣surance

in the hearts of the people; he preacheth not that sprinkles not.

2. For Consolation.

Be not fearefull, Christs blood will protect thee, as safely, as ever did the blood of the paschall lambe the children of Israel.

Be not doubtfull, of the efficacy of it: For if the blood of buls and goates &c. could purifie in respect of legall cleansings? how much more shall the blood of Christ, who by the eternall spirit offered up himselfe to God, purge thy consci∣ence from dead workes, and make attonement for all thy sins, cleansing thee from all unrighteousnesse, Heb. 9.13, 14, 15. 1 John 1.7.

Be not discontent, with thy condition, thou hast what was merited, and purchased with blood, how little soever it seeme in thy eyes.

But especially be not unthankfull for such a singular way of mercy, but with all gladnes of heart rejoyce above all things in Christ, & him crucified for thee. Hitherto of the persons saluted, the forme of the salutation follows.

Grace and peace be multiplied to you.]

It was the maner in their salutations to wish to their friends that which they accounted a chiefe happinesse to them: So doth the Apostle here wish∣ing the multiplying of grace and peace. Grace and peace]

Grace must be considered two wayes. 1. First, as it is in God, and so it is his free love and gracious disposition to shew mercy in Christ. 2. Second∣ly, as it is in man, and so it notes either the gifts of their minde, or their condition, or estate in Christ, and so the faithfull are said to be under grace, and not under the Law.

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

Grace and Peace are the two principall things to be sought, and wished in this world, when Christ comes to inrich the world, hee comes with grace and truth, Iohn 1. he cannot be miserable, that hath th••se two, nor happy, that wants them altogether. Which may be a singular comfort to a Christi∣an: in grace and peace is his portion, and he may goe boldly to the throne of God in the intercession of Christ to beg either of these in his need, Heb. 4. ult. God may deny him other things, but he will never deny him grace & peace.

And therefore also Christians should joy in the grace of God, wherein they stand, Rom. 5.3. and be resolved in themselves, that the grace of God is suffi∣cient for them, 2 Cor. 12.9. Especially they should praise and esteeme and glo∣rifie the grace of God: It is all God askes for as it were at our hands, even to honour him, by praising his grace and free love to us, Ephes. 1.6.

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

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

Be multiplied.]

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

The Husbandman would faine have his seed increase, and the tradesman his trade: so would the ambitious man his honors, and preferments, &c. Even so should the Christian be ambitious, and covetous in his desires, that his grace and peace might increase.

Quest. What should we doe, that grace and peace might be multiplied?

Answ. 1. Be sure it be true grace, else it will never increase.

2. Thou must increase in ••eeknesse, and humility: For God will give more grace to the humble, Iam. 4.8. and the meeke shall have abundance of peace, Psal. 37.6.11.

3. If thou wouldest have thy grace and peace increase, thou must be con∣stant much in the use of all the ordinances of God, which are the meanes of grace and peace: As thou measurest to God in the meanes, so will God mea∣sure to thee in the successe: thou must be much in hearing. For grace is in the lips of Christ, Psal. 45.3. and much peace shall be to them, that love Gods lawes, Psal. 119. and thou must goe often unto God by prayer, who gives grace and glory, and will withhold no good thing, Psal. 84.12. 2 Thess. 1.11, 12. Runne by faith to Christ, who is the Prince of peace, Esay 9.6. and stirre up the grace of God, that is in thee. For thou hast not received the spirit of feare, but of power. 2 Tim. 1.7.

4. Thou must not perplex thy heart with the cares of this life: but in all things goe to God by prayer, and cast all thy care upon him: so shalt thou have peace, that passeth all understanding to keep thy heart and minde: Phil. 4. 6, 7.

Thou must make much of the beginnings of desires, joy, liking, and care of the meanes of godlinesse, and not let them goe out, so as thou shouldest fails of the grace of God, or receive those graces in vaine.

6. Thou must be resolved upon it to deny ungodlinesse and worldly lusts, and to live righteously, and religiously, and soberly in this present world: else thou c••••st never meete with true peace further then thou art good and true in thy heart; and as thou increasest in the care of reformation in thy life, so shalt thou increase in every good and perfect ••ift, till thou come to a ripe age in Iesus Christ, Tit. 2.12. Esay 32.16. Psal. 125. ult.

This likewise may bee comfortable to a poore Christian, and that two wayes.

1. First, If he consider, that grace is not given all at once, but by de∣grees, and therefore hee must not bee discouraged, though hee have many wants.

2. Secondly, if he consider the bountifulnesse of God to all, that seeke grace and peace, it may be had in abundance. For the Apostle implies, that God will multiply grace and peace, if wee bee constant in the use of the meanes, and glorifie him by seeking to him, hee will give liberally and re∣proach no man.

And thus much of the salutation.

Notes

• The scope of the Epistle.
• The parts of the Epistle.
• The parts of the salutation.
• Who Peter was.
• a

  Mat 4.15.
• b

  Mat. 3.16.
• c

  I Cor. 10.3.
• d

  Iohn 1.42.
• e

  Gal. 2.
• f

  Mat. 4. Ioh. 1.
• g

  Mark 3.
• h

  Iohn 21.
• i

  1 Pet. ••. ult.
• Seven sorts of men transgresse about their Callings.
• k

  I Cor. 7.
• l

  2 Thess. 3.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Advenis disper∣sionis.
• Ly••a
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Beda. Gl••ss: Heming.
• Ares.
• Man is a stran∣ger in five re∣spects.
• n

  Ephes. ••.12. & 4.17.
• o

  Psal. 69.8.
• p

  1 Pet. 4.12.
• Doctrine.
• Vses.
• 14 Things wherein wee should be like strangers.
• 2 Cor. 5, 6, 7.
• The good that comes by the dispersion of the godly.
• q

  Tertull: Cyp••: Cassiod.
• r

  Beza. Heming:
• s

  Beda. Gloss:
• A fourefold Election.
• t

  Deut. 4.37.
• u

  Ephes. 1.4, 5.
• Iohn 15.19.
• x

  Iohn 6.70.
• From what they are elected
• y

  Deut. 7.7.
• How they may be knowne.
• z

  1 Cor. 1.27. Iames 2.5.
• a

  1 Sam. 16.7.
• b

  Mat. 20.16.
• 8 Priviledges of Gods cho∣sen.
• Vses
• c

  Psal. 106;3, 4, 5
• Distinctions a∣bout praesci∣ence.
• Praesci••••tia 1. abso••u••••. 1. specialis & approbationis.
• How God knowes things
• Vses.
• How the fore-knowledge of God may com∣fort us in di∣vers distresses.
• Doctrine.
• Vses.
• Comforts to the godly as God is their father.
• Object.
• Solut.
• Object.
• Solut.
• Object.
• Solut.
• Object.
• Solut.
• Object.
• Solut.
• Vse 2.
• How we may live like Gods children.
• Vse 3.
• 1

  Ex non sancto privative.
• 2

  Ex minus san∣cto.
• 3

  Ex non sancto negative.
• Thomas A∣quinas.
• What need our spirits have to be sanctified.
• Wherein the sanctification of the spirit lyeth.
• Of cleansing the spirit of man, from what and how.
• Answ.
• 8 Things to cleanse the spi∣rit of man.
• Of the adorn∣ing of the spirit
• Three things which adorne the minde in sanctification.
• The light of the minde hath 5. things in it.
• Humblenesse of minde hath 6. things in it.
• Purity of ima∣ginations.
• The heart a∣dorned with 8. graces.
• 11 Things wherein a san∣ctified heart rejoyceth.
• The Consci∣ence adorned with 9. things.
• Vses.
• Of obedience in generall.
• Of the causes of our obedi∣ence.
• Rules▪ or sixe things to be observed in all true obedience.
• Motive to obe∣dience.
• Of obedience in words.
• Our estate in Christ better then our estate in Adam here in this life.
• The benefits flowing from the blood of Christ.
• Vses.
• An explication of the whole Ceremony of the sprinkling of the blood of the red Heifer, Numb. 19.
• Coccus bis tin∣ct••••.
• Of the sprink∣ling at the Passeover.
• Exod. 24.
• Of the sprink∣ling at the rati∣fication of the Covenant.
• Of the sprink∣ling Levit. 16.
• Vse.
• The forme of the Salutation.
• Vses.
• What we must doe that grace and peace may be multiplied in us.