A Commentary on 1 Peter 1-3, Exposition of chapter 1 · Exposition of verse 20

A Commentary on 1 Peter 1-3 · Exposition of chapter 1 · Exposition of verse 20

p. 162Verse 22:

Seeing you have purified your soules in obeying the truth through the Spirit, to the unfained love of the brethren, so that ye love one another with a pure heart fervently.

THE fourth reason to inforce the exhortation in the 13. verse, is contained in these words, and is taken from that relation, and respect wee beare unto the godly, & it is in effect this: By repentance and holinesse we are all made brethren, and in repentance and reformation of our lives, one main thing we aime at, is the advancement of our happinesse, and holinesse in the love of the brethren, whom we prefer before all people in the world, and resolve to rest in the contentment of their communion: and therefore wee ought so to resist the impediments within us, or without us, and to order our lives with such holy sobriety, and so to stir up our hearts in the hope of the happinesse to come, that we may in all purity of nature and life, and earnestnesse of affections cleae unto them in this world, as the onelyonly people we shall live withall in the world to come.

There are two things in this verse. 1. A proposition of doctrine. 2. and an exhortation by way of Use.

The proposition is this:

Ye have purified your soules in obeying the truth by the spirit unto unsained love of the brethren, or brotherly love: The Use is, therefore see that ye love one another with a pure heart fervently.Vse.

The proposition properly and in it selfe concerns sanctification, which is here described in five things.

1. The nature of it, imported in that metaphoricall tearme, purified.

2. The subject of it: their soules.

3. The forme of it: in obeying the truth.

p. 1634. The cause of it, which is twofold: 1. The principall, the Spirit of God. 2, The cause in some respect is themselves: ye have purified.

5. The end is brotherly love, amplified by the speciall property of it, viz. unfained.

Before I enter upon the particulars, in generall and for the coherence divers things may be noted. The Coherence is double, 1. both with the verses immediately before: 2. and with the 13. verse, upon which it depends, as the reason of it.

1. From coherence with the verses next before, we may note, that God expects love to the brethren at our hands, as well as faith in Christ: As we are joyned to God by faith, so he stands upon it to have us joyned one to another by love: nay it is certaine, true faith will worke this love: He cannot beleeve in God, that loves not the godly.

2. From coherence with the 13. verse, we may note, that an affectionate love to the godly is a strong inducement to holinesse of life, and therefore used here as a reason to inforce it.

3. Contrariwise, unlesse we looke to those three things in the 13. verse, we cannot love the brethren as we ought to doe. For

1. Unlesse we gird up the loines of our mindes, such as our selfe-love, concupiscence, anger, &c. we shall be unfit for society with the godly.

2. Againe, unlesse we be sober in the use of the delights and profits of the world, our affections will be stolne away from the godly.

3. And thirdly, unlesse our hope carry us stedfastly to the contemplation of the glory to be revealed upon the godly in the day of Christ, they wil in their present condition seeme to us many times of all men most miserable.

4. A Christian should looke to his heart and waies, if not for his owne sake, yet for his respect to the godly, to whom he hath joyned himselfe, that he neither shame them, nor grieve them. Now hee may shame them, and dishonour the profession three waies.

1. By sluggishnesse in his profession.

2. By inordinate living.

3. By doubting and despaire.

These three stand opposed to the three things in the 13. verse.

5. That God is not onelyonly carefull, we should love one another, but hee stands upon the manner and measure of it, as the whole verse shewes, and therefore we should looke to two things, that our affections grow neither 1. cold, 2. nor corrupt.

There are foure things doe usually abate affection to the godly.

1. Selfe-love and pride, when men grow into great thoughts onelyonly of themselves.

2. Discord and vaine janglings.

3. Worldlinesse.

4. Too much viewing of the infirmities, reproches, or miseries of the godly: and thus affection growes cold.

It is corrupt three waies.

1. When we love the godly for carnall ends.

2. When it is fruitlesse: it is fellowship, but not in the Gospell.

3. When we respect persons.

Purified.] The tearme is a metaphor borrowed either from the Goldsmith, or the Physitian, or else from the ceremoniall law. The Goldsmith purifieth his metall, so doth God his chosen ones: The Physician purgeth his distressed patients, so doth God distressed sinners: seldome is there any found conversion, but there is some purgation taken; even some sound practice of mortification, which paines the spirit, and throwes out forcibly p. 164the filthy matter lies in the soule. But I think the tearme is chiefly borrowed from the Ceremoniall law, and so shews us, that in the effecting of sanctification is wrought that which was signified in those Legall purifyings, either of women after child-birth, or especially of the Leper after the healing of his leprosie.

It is true, that seldome or never is there a birth of saving grace, but there followes it a fluxe of mortification, a vehement casting out of naturall impurities, and there must be also a purifying of the soule: But I take the tearme to be most fitly borrowed from the clensing of the Leper, for that most neerly expresseth the state of our soules both in nature and grace.

A large explication of the ceremonies about the clensing of the Leper, as it concerns the sanctification of the sinner.And so divers things may be here noted: some implyed, some expressed in those ancient shadowes.

The things implyed are,

1. That by nature we are all of us polluted in our selves, and so polluted, as we have reason to doe as the Leper, Levit. 13.44. and cry uncleane, uncleane.

2. That the infection of sin is such, that it will infect the very house wee dwell in, and the garments we weare, even all the creatures we use, so as all things are to us impure, Lev. 13. Tit. 1.13.

3. That in our native condition we are out of the campe, even strangers from the common-wealth of Israel, even when we professe our selves members of it, Num. 5.2, 3. Eph. 2.11.

The things expressed in the state of our soules in respect of sanctification, are lively shadowed out in the ceremonies of purifying, mentioned Lev. 34. 4. to 33. which howsoever they containe more then the precise respect of this Text calls for; yet for the more full explication of the ceremonies of clensing, I handle them as they are set downe in order.

Now before we enter upon the particular explication of the Text, wee must understand,

1. That the ceremoniall law did make two distinct things in sanctification: 1. Healing. 2. Clensing: for first the Leper was healed, then clensed. Now this word here used doth expresse onelyonly the likenesse of the clensing of the Leper: there is such a difference to be put in our sanctification: For first our hearts are turned to God, and then we fall upon divers exercises of faith and repentance, by which we settle our owne hearts in the assurance of our conversion. The ceremonie shadowed out the first of these degrees: the Leper was cleane, when after his confession of uncleannesse, his leprosie stayed and spred no further, and did not fret inward: So are we truely turned to God, in that moment, when under the sense of our owne vilenesse, we so judge our selves, that our hearts begin to cease from evill, and sinne loseth his dominion, and that it doth not prevaile over our hearts, but groweth lesse and lesse: but yet though this be done in a moment many times, yet there is a great deale more to be done, before we can have comfort in our conversion, or be soundly clensed, and setled in our consciences before God.

2. We must know, that sanctification shadowed out by that clensing, is taken in the largest sense, even for all that righteousnesse that is conferred upon us either in justification, or sanctification, as it is strictly taken.

3. That in the businesse of sanctification none of the Lords people healed of their leprosie, should trust onelyonly upon their owne judgements, but seeke all direction and helpe they can from their faithfull and able Teachers: There was nothing done in the law, but the Priests said and did all, as it were, whether it were in discerning the disease, or the healing of it, or in judging of the state of the Leper, they tooke the testimony of the Priest in all things; p. 165yea when one would have thought they might have done all by the same rules of discerning.

The clensing or purifying of the leprosie was either more slight, or more exact. In some leprosies it was but to wash, and so be cleane, Lev. 13.53, 54, 55. to note, that repentance in some, and from some sinnes is far more easie then in others.

The more exact clensing is distinguished into the actions of three severall daies.

1. Some things were to be done the first day, verse 4. to 9.

2. Some things the 7. day, ver. 9.

3. Some things on the 8. day, ver. 10. to 32.

These severall daies noted the different degrees in the sanctification of the sinner.

In the first dayes worke we may consider, 1. what the Priest doth, ver. 8. 2. what the Leper to be clensed was to doe, ver. 8. In the first consider the things prepared, ver. 4. and the application of them, or use of them, ver. 5, 6, 7.

LEVITICUS 14. VERSE 4.

The things prepared were two live cleane birds, cedar wood, byssop, and scarlet.

1. The two live birds did signifie the twofold estate of Christ: his suffering estate, and his triumphing estate, as will appeare more plainlie after.

2. And Christ is shadowed out in the likenesse of birds first, then of lambs after, and then of a bullocke at last, to note the degrees of the revelation of Christ in the heart of a sinner: at the first though he have true grace, yet he seeth Christ but in a little forme as it were: afterward God revealeth his Son in him more and more manifestly.

3. The cedar wood, hyssop, and scarlet, might signifie the graces of Christ, with which he was to enrich and sanctifie the sinner: viz. Faith, Hope, and Love: Faith signified by the high growing cedar, which though it have a root in earth, yet it aspires towards heaven above all other trees. Hope was signified by the Hyssop, which though it grow low and secret, as it were in the heart; yet it is alwayes greene, according to the severall seasons of Gods providence: and Love was signified by the scarlet, the double dye whereof might note our double love to God and men, all sanctified and inflamed in the bloud shedding of Jesus Christ.

4. The summe of all then in the signification of the things prepared, is, that wee need two things for our clensing: viz. Christ, and the graces of Christ, Faith, Love and Hope.

5. Now it is to be observed, that these are to be taken not for the whole congregation of Christ or Israel at once, but for him that is to be clensed alone: to signifie that there must be a particular application of Christ, and sanctification with the graces of Christ in every beleever, or else it will not serve the turne, that there is a Saviour provided for the Church in generall; which is further shadowed out in the particular taking of the birds for this use, and gathering of the cedar wood, and hysop, and providing of scarlet.

6. It is further to be noted, that the Priest is said to command the taking of these things, not to prescribe them only, which might shew Gods willingnesse to bestow Christ and his graces; he doth not only offer him, but commands us also to take him by faith, he is ready to give and reproacheth no man: yea this command might enforce some care and terror into the penitent sinner, not to dare to neglect the time in this great businesse of purifying the soule: and it might also incourage the fearefull, for God is not only p. 166contented that they rest upon Christ, but shewes himselfe to be discontented, if they doe not seeke unto Christ, when they finde need of him.

Thus of the things to be prepared, the application or use of them followes in the three next verses.

VERSE 5.

Vse.The application concerns either the dying bird, or the living bird: The dying bird in this verse, the living bird in the two next.

1. The one of the birds must be killed, to note, that without the death of Christ there can be no purging for sinne; and that in the conversion of a sinner, the onelyonly thing the soule of man lookes upon is Christ slaine for sinne.

2. This bird is to be killed by commandement, to note, that Christ was by speciall appointment from the Father set apart unto death.

3. This bird was to be killed over running water: This running water was a signe either of the Gospell, or of the grace of sanctification: The bloud falling into the water either did signifie that the Gospell of Christ crucified should be preached all over the world; or else it noted, that the bloud of Christ should then onelyonly be effectuall to the sinner, when the fountaine of grace was opened, and both bloud and water met together, that is, the merit of Christ, and the Spirit of Christ: There ran out of the side of Christ both water and blood, which it seemes was to signifie the same mystery, 1 Iohn 5.

4. It is the more comfortable also, that by the running water is signified the continuall flowing of the fountaine of grace dyed in the blood and merits of Christ in the heart of a sinner.

5. This water was to be in an earthen vessell, to note,

1. That God did measure unto every Christian according to his proportion, Rom. 12.6.

2. That the Ministers of the Gospell should have the power of dividing this treasure unto men, and that God would glorifie himselfe by the service of men, otherwise contemptible in the world, 2 Cor. 4.6.

VERSE 6.

1. The living bird signifieth Christ alive from the dead, and who cannot die, but ever liveth at the right hand of God.

2. The Cedar wood, hyssop, and scarlet, signified the graces of Christ, Faith, Hope, and Love.

3. The joyning of both these together shewes that we cannot bee saved by Christ without the grace of Christ. It is to no purpose to thinke of Christ, without care to receive his graces also.

4. All these must be dipped in the blood of the bird that was slaine over running water, to teach us three things:

1. That it is the merit of the death of Christ, that makes the presence of Christ in heaven acceptable for us.

2. That all the graces we are to receive from Christ, must be dipped in his blood also: for by his blood it is that we have accesse unto grace, or acceptation for any grace in us, though received from him.

3. That by the Gospell and the Spirit of Christ, all this good is conferred unto us from Christ out of heaven.

VERSE 7.

1. The sprinkling upon him that is to be cleansed, notes

1. Application: There must bee a particular application of Christ to the beleever.

2. Imputation: For this sprinkling is the worke of God, imputing Christ, and his passion, and holinesse to the beleever.

3. Valuation of the worth of the least drop of Christs blood: His p. 167blood, though but sprinkled, justifies a sinner.

4. Lesser manifestation: For sprinkling imports not so much a restraint in God, as a defect in us, that doe not so fully discerne our interest in Christ.

5. Strong consolation: For if we can by faith lay hold but upon a drop of Christs blood, it sufficeth if we discerne but sprinkling, though we are farre from powring out, it is sufficient.

2. When he adds, from his leprosie, it is to assure us this comfort, that in the justification of a sinner, God stands not upon the greatnesse, or soulenesse of the sinne, Ezek. 36.26. Zach. 13.1.

3. Where he saith seven times, it was to note

1. The perfection of our justification in respect of God; it was done seven times, that is, perfectly.

2. The imperfection of our application; wee have need to have our pardon sealed seven times, or with seven seales, God must tell us it often over and over.

4. Where he faith, and shall pronounce him cleane, it notes

1. That Justification evidently hath two parts: 1. The imputation of Christs righteousnesse: 2. The forgivenesse, or acquitting of the sinner, here called his pronouncing him to be cleane.

2. That if God and his Minister doe speake comfortably unto us, we need not care for all the world besides.

3. How easie it is for God to justifie a sinner: It is but to say, hee is cleane, or to bid him be so. The word of the Lord made the heaven, and the earth, and the same word of God makes sinners cleane.

5. The letting of the living bird loose notes the loosing of Christ from the bonds of death, and the grave, and from all that obligation, in which as our surety he stood tyed to God: secondly, that t…ll the sinner be justified, Christ stands bound, though he have dyed for us.

6. The birds flying into the open field, might signifie,

1. That the justification of one sinner may bee the ratification of the hope of all penitent sinners.

2. That the righteousnesse of Christ is revealed publikely from heaven in the shew and offer of it to the whole Church.

VERSE 8.

Hitherto of what the Priest was to doe. Now followeth, what the person to be cleansed was to doe. What he was to doe, concerned either his 1. cleansing or his 2. returning into the campe. First of his cleansing.

1. Where he saith, he that is to be cleansed, note two things:

1. That he is not called a leper any more, but described by a Periphrasis, to note that when we have confessed our sinnes, and purposed to return, and God hath comforted us somewhat in Christ, though yet we have not finished our assurance, or sanctification, yet we are no more accounted lepers: God doth not call us any more by the name of our transgression: This may comfort the object.

2. Lest we should grow too secure, he saith he is still to be cleansed, though he have beene sprinkled, till he have finished his sanctification, that is, till he have taken a sure course for reformation.

2. That besides sprinkling with blood, we must bee washed in water, that is, besides our justification we must be sanctified, and besides the necessity of sanctification, here are divers things to be observed: as

1. That we must of our selves labour our reformation, Hee shall wash.

2. That without voluntary sorrow wee can hardly have comfort of true sanctification.

p. 1683. That sorrow without reformation will not serve the turne: It must be washing, that we may be cleane. There is a great deale of water and washing in worldly sorrow, but it makes nothing cleane, Esay 1.16.

4. That true sanctification is totall: He must wash himselfe, the washing must goe as farre as the leprosie.

5. That true sanctification makes a man repent of all the occasions of sinne, and fearefull of every thing that might infect him: This is signified by washing his clothes.

6. That the penitent hath an extreame quarrell to his evill thoughts, which for number he accounts as the haire of his head, and for sincerity hee would …aine be rid of all the wickednesse is in his heart: So the Leper did shave off all his haire.

3. Hi… returning to the campe may note,

1. That the Church of God on earth is like a Campe:

1. For uncertainty of outward condition: They move up and downe like an Army.

2. Yet there was providence in the seeming confusion of their estate: for they rise not, but when the cloud rose and went before them, and besides the Arke went with them: God leads his people, and his holy presence departs not from them.

3. That the estate of the Church is a militant estate: they are in a continuall warfare.

4. The Church is like an Army lying in holy beauty, Psal. 110.3.

That men justified and sanctified, have right to the Communion of Saints, and ought to be so acknowledged, notwithstanding their former leprous evils.

4. His tarrying abroad out of his tent seven dayes, might note

1. The publication and sound tryall of the repentance of the sinner, and the great notice is taken of the conversion of a sinner: There is nothing but looking on the Leper for seven dayes. As any are more holy, so they are more glad at the conversion of a sinner: so the Angels in heaven.

2. That contempt of the world, and the killing of the cares of life, are usually wrought when there is a sound conversion to God: The Leper cleansed hath no great minde to goe to his tent. Yea it notes, that we ought to lay aside the trouble of earthly things, till our hearts be well setled in our sanctification and justification.

Note, that when he doth goe home, it is but a Tent: The best condition of a childe of God in outward things, is but like a Tent, quickly set up, and quickly taken downe, more for necessity, then for delight or glory.

VERSE 9.

Hitherto of the workes of the first day. Now in this verse is set downe what he must doe on the seventh day, which was to shave his haire, and wash his clothes, and so to be cleane.

Quest. But what might this repetition import? For these things were done before.

Answ. It noted, that mortification must be renued, and that wee must even long after our first conversion, be truly humbled for our evill thoughts, and grieved for that corruption of nature, that still sweats out of us, and bee very fearefull and watchfull against the occasion of evill.

Yea it imports, that after calling, there may arise new thoughts of evill in the minde, as this haire growes though it were shaven seven dayes before, and that there may be corruption left behinde, that though wee have done much in mortification, the leprosie may be in the clothes, though they have beene washed, &c.

p. 169Yea we may note here, that the more a sinner is exercised in mortification, the more he searcheth out his corruptions: Now he shaveth off the hair of his beard and eye-browes.

Note also, that such is the successe of mortification sometimes, that for the present it seemes to cleanse the soule of all corruption, that there dares not stir as it were one evill thought, or passion, or lust; I say for a time: for like the haire they will grow againe.

Quest. But what is meant, that he saith, he shall be cleane? Did not the Priest pronounce him cleane before?

Answ. Two things may be intended hereby:

1. That though Gods Ministers doe comfort and acquit penitent sinners, yet many times till they be more exercised in mortification, they will hardly be perswaded of their owne conversion.

2. That our every daies corruptions even after first repentance, doe make us uncleane of our selves, and therefore by renuing our repentance, we must be made clean again: There are some seeds or roots of leprosie yet behind in us: though we be clensed truely, yet we are not clensed fully.

VERSE 10.

Hitherto of the works of the first and seventh day.

The works of the 8. day concerne either all ordinary persons to be clensed; or else a proviso for such as are poore. The ordinary course is set down from ver. 10. to 21. For the poore. ver. 21. to 32.

In the first consider, 1. The things to be provided by the person to be clensed, ver. 10. 2. The imployment of them by the Priest, ver. 11. to 21.

The things to be provided for are either sacrifices, or oyle.

The sacrifices are either for sin offerings, or meat offerings.

The things provided for the sin offerings were two: 1. The lambe without blemish. 2. And one ewe lambe of the first yeere without blemish. The meat offering was three tenth deales of fine flower mingled with oyle.

1. These things were types of Christ, both as our sacrifice, and as our nourishment, for both we receive and should looke for in Christ.

2. The coherence imports, that we must first be setled in our sanctification, before we can be comforted in our justification, and that no penitent sinner can be deprived of the sacrifice of Christ, and that we must seeke to be assured of our justification, as well as to be reformed in our sanctification.

3. The lambes without blemish, did shadow out the innocency of Christ, 1 Pet. 1.19. and so shews here, the spots of our leprosie are taken away even by the unspotted sacrifice of Christ.

4. The lambes were three, because of the three sorts of sacrifice mentioned afterwards, viz. The trespasse offering, the sin offering, & the burnt offering: which three sorts of sacrifices signified a threefold applicatiō of Christ, viz. for trespass…s against men: for sins against God in particular: and for all sins in generall knowne and unknowne, noted in the burnt offerings.

5. In that he, and not the Priest must provide these sacrifices, it shews, that every sinner must be saved by his own faith: It will not help him that he is in favour with the Priest, &c. He must provide his lambes, &c. himselfe.

6. In the meat offering consider both the matter, and the mixture: The matter was fine flower, which was a type of Christ, and him crucified, both as hee was grownd for us, betweene the upper and the nether milstone of Gods wrath, and as hee was boulted out for us in the Gospell: all which shewes, 1. That Christ was sowed, and grew up out of the same earth with us. 2. That his sufferings differ from all the sufferings of the Martyrs. For he was not onelyonly cut downe, and threshed out of the eare and huske, as they were in the death of their bodies: but he was grownd in the …ill of God… p. 170wrath in his souls. 3. That Gods best provision is for his owne people, hee seedeth them with the finest flower, and will provide, that Christ shall give as much nourishment to their soules, as the finest flower can to the body.

7. Oyle signifies gladnesse, Psal. 45.5. the mingling of the sacrifice with oyle noted the comfort Christians received, that lay hold upon Christ for nourishment.

8. The cogge of oyle that stood by, promised, that God had provided abundance of joyes for his people, above all that yet they have felt in the beginnings of their faith; and that every convert should seek abundance of joy and contentment in the application of Christ.

VERSE 11.

The things provided for the clensing are mentioned in the former verse: The use or imployment of them by the Priest followes in this verse, and the rest to ver. …. and this use had two things: 1. Their presentation to God in the generall. 2. Their immolation and application in particular.

In the Presentation consider,

1. Who presents them, viz. the Priest that makes them cleane.

2. What he presents, viz. the man, and those things.

3. To whom, viz. before the Lord.

4. Where, viz. at the doore of the Tabernacle.

1. The Priest presenting of the man to God, may note the presentation of the penitent sinner to God, either

1. By Christ in his intercession.

2. By the ministery of the Gospell, Rom. 15.

3. By himselfe, as hee hath the spirit of intercession, and doth commend himselfe by prayers unto God.

Ministers present us to God, as they carry us to God, either

1. In their prayers.

2. In their preachings.

3. In their accounts at the day of judgement, 2 Cor. 11.2.

Quest. But how is the Priest said to make him cleane?

Answ. The Priest was a type, either

1. Of Christ justifying the sinner, and sanctifying him, 1 Cor. 13.

2. Of the Ministers of Christ, who as instruments doe sacrifice, and save their hearers, 1 Tim. 4. ult.

2. The things presented are, the man that is to be made cleane, and the things provided for clensing: which signified,

1. That Christ and his Word doe present none to God, but such as wil be sanctified, and healed of their leprosie.

2. Not our persons onelyonly, but all the meanes of our holinesse must be presented to God: They need the intercession of Christ, and our owne prayers, &c.

3. Those things were to be presented to the Lord, to signifie

1. That we did acknowledge him, as the fountaine of all holinesse and happinesse.

2. That we did henceforth resigne our selves unto the Lord, as a living sacrifice, Rom. 12.1.

4. In that all this must be done at the doore of the Tabernacle of the congregation, it did teach them,

1. That the place most infallibly to finde God in, was the assembly of his people in the sanctuary, Lev. 16.11.

2. That in the practice of publi…e duties, we are most effectually joyned to God, and find most help from Christ and his presence, that we are indeed that we are at the doore of the Tabernacle.

p. 1713. That we seek such acceptation with God, as we would desire to hold in communion of Saints.

VERSE 12.

The particular use of them followes, and so it concernes either

1. The trespasse offering, to ver. 19.

2. The sinne offering, ver. 19.

3. The burnt offering, ver. 20.

The trespasse offering must be considered,

1. In the waving of it before the Lord, ver. 12.

2. In the killing of it in the holy place, ver. 13.

3. In the sprinkling of it, ver. 14. to 19.

In generall we may note, that there needs an offering for trespasses, even for those casuall wrongs we doe either against God or man, that we need the sacrifice of Christ for them; we need to goe to God to forgive us our trespasses through Christ.

2. The waving of them before the Lord might signifie,

1. The extreame usage of Christ in suffering for our sins.

2. The waving of Christ in the preaching of the Gospell, he being diversly shaked to and fro in the divers manners of propounding of Christ in the Gospell.

3. The moving of the lips of the sinner in his confession and prayer before God.

4. It might note the trembling of the Christian when hee comes first unto God, and the various conflicts in his soule with which he is shaken, and yet Christ is accepted as an offering for them before the Lord for all their feare, and doubtings, and tossings of temptations; for the Christian holds his sacrifice in his hands for all his feares.

3. The pinte of oyle that was to be waved, also may note,

1. That there is abundance of joyes will follow care, and conscience in faith, and repentance for trespasses.

2. That before we can get abundance of joy, it must be waved before the Lord, that is, Christ must beg it for us in heaven, and preach it often to us in earth, we must heare joy and gladnesse.

3. It may perhaps note that marvellous feare and sorrow of heart for sinne, which a Christian feeles when he is most joyed by the holy Ghost: He rejoyceth with trembling, Psal. 2.11.

VERSE 13.

The killing of the lambe followes, amplifyed by the place, and the person to whom it belonged, and the worth of it.

Foure things were here signified:

1. That Christ must be killed for us, and in his death is our sacrifice.

2. That the place where, being the holy place, notes,

1. That Christ was slaine onelyonly by and for the Elect.

2. That Christ crucified is taught and knowne onelyonly in the Church.

3. In that the Priest must have all the offerings, is noted,

1. That Christ onelyonly can make an atonement.

2. That the honour of our sanctification belongs to the Ministers.

4. In that it was most holy, is noted, that this way of holinesse in Christ, is an absolute way as ever was devised.

VERSE 14.

The sprinkling followeth, and is twofold:

1. Of the bloud, ver. 14.

2. Of oyle, ver. 15. to 19.

1. The sprinkling of bloud noted the worke of God and the Gospell, p. 172applying CHRISTS bloud to the distressed sinner.

2. The sprinkling of the eare, hand, and toe, noted, that our hearing of the Word (the principall meanes) is sanctified by the bloud of Jesus Christ, so as our unworthinesse shall be no barre to our successe in the meanes. Secondly, that our practice likewise is sanctified in the bloud of Christ. Thirdly, that our progresse also, and perseverance depends upon the merit and vertue of Christs passion: and these are the three things Christ undertakes for the penitent sinner.

VERSE 15, 16, 17, 18.

The sprinkling of oyle followes: where note,

1. Who doth it, viz. the Priest.

2. How he doth it, He poureth into his left hand, and dippeth his finger.

3. How many wayes he doth it.

4. Where he doth it.

5. Wh…t he doth with the remainder.

1. The Priests sprinkling of the oyle noted, that Christ and his Ministers are the chiefe fountaine of our joy.

2. The warinesse of the Priest in the manner shewes, that God would have his consolations warily propound…d unto men.

3. He was to sprinkle both before the Lord, and upon the party.

1. The sprinkling before the Lord, noted the joyes of Gods presence, and that he is privie to all the comforts befall us.

2. In that it was done many times, is noted,

1. The perfection of the joyes God hath prepared, &c.

2. Our imperfection in beleeving it.

3. The sprinckling upon the partie noted the particular interest of the penitent in the joyes of Christ.

4. The sprinkling of the eare, thumb, and toe, assured comfort in hearing, practice, and perseverance; and in that it must be put upon the bloud of the trespasse offering, it signified, that wee cannot have true joy but in the sacrifice of Christ, and the application thereof: It is all merited in his death, and to be applyed by P…ith.

5. The remainder was to be poured out upon the head of the person, which might note either,

1. The fulnesse of joy which Christ our head hath in heaven; the same with ours, saving in the measure.

2. That our consolations are given us, that we might comfort others, by the running downe of our, &c.

3. That we were abundantly consecrated unto God, and annointed as Priests, Kings, and Prophets unto the Lord, and shall have everlasting joy in our callings, Esay 35. ult.

So that, that joy upon their heads was shadowed by this type.

Quest. But why joy upon their heads?

Answ. Though the seat of joy be the heart, yet the cause of joy is in the head, and that is the understanding of our happy estate in Christ.

Where he addes, that the Priest shall make an attonement for him, wee must understand it thus, that the Priest hereby shall ratifie the attonement … in the sacrifice of Christ, &c. These joyes shall abundantly settle his heart in the assurance of Gods favou… in Christ: and so it notes, that usually Gods servants have not that setled pe…swasion of their happinesse in reconciliation with God, untill they have had abundance of experience of the joyes of the holy Ghost in the knowledge of their calling in Jesus Christ.

VERSE 19, 20.

Quest. Now that the … i… satisfied in Gods goodnesse and favour, what is more to be done?

p. 173Answ. There must be yet a sinne offering, and a burnt offering: For after he hath taken a course for outward sins, by which he trespassed against God and man, he returnes and finds a marvellous deale of drosse in his nature, and of secret corruptions that hang upon him daily: and therefore now he needs a new application of the sacrifice of Christ to comfort him against his sinnes that hang on so fast, though he be freed from grosse sins, or outward trespasses, that men take notice of. The repetition of his clensing from his uncleannesse, imports, that for sinnes after calling a child of God is afresh humbled with a loathing of his impurities of heart, as he was at his first setting out: his daily corruptions and frailties make him seeme wonderfull uncleane in his owne eyes, and therefore he seeks a new atonement.

Now when he addes, And afterward he shall kill the burnt offering, it was to signifie, either

1. That God in this life after long conflicts doth at length reveale Jesus Christ in a great measure, so as the Christian is fully satisfied in the application of all the merits of Jesus Christ, as knowing his discharge from all his sinnes in him.

2. That at our death Christs sacrifice shall fully free us from all the guilt and staine of sinne.

The repetition, that the Priest must offer all these offerings, shews wee need still both Christs intercession in heaven, and the ministery of Christs servants to preach him crucified, while we live in the world.

The meat offering annexed to the burnt offering, shews, either that Christians grow marvellously in this life, after they have full assurance of their pardon for all sins; or else that Christ will be their eternall food in heaven.

The meat offering must be upon the Altar, to signifie that we can have no hope of nourishment, but from the merit and vertue of the sacrifice of Christ, as all meanes are sanctified by it.

VERSE 21. to 32.

Hitherto of the sacrifice for the richer sort: Now followes the course to be taken for the poorer sort, which in effect is the same with the former, save that he must take Turtles or Pigeons instead of two of the Lambs.

The things here to be noted are:

1. That in the application of Christ, God puts no difference, the poorer sort, if they be penitent, may be justified as well as the richer.

2. That without Christs sacrifice no man can be justified, be hee of what condition he will.

3. That in the receiving of Christ, all are not alike qualified for the measure of grace, and discerning, and faith.

4. That the endevour is accepted for the deed: for the poore is excused, if he provide a sacrifice according to his labour of his hand.

5. That if wee through carelesnesse neglect the meanes of further grace, that is a just exception: therefore it is urged three times, If he cannot get so much, ver. 21, 31, 32.

Hitherto of the digression into the explication of the doctrine of clensing the Leper.

And thus of the nature of this work of sanctification: The subject followes.

Your soules.]

Your soules: It is true, that by the soule synecdochically hee meaneth the whole man: for he that is truely sanctified, is sanctified in soule, in body, and spirit. 1 Thes. 5.23. The medicine is applyed, and goeth as far as the disease, and Christ d…ed as well for the body as the soule, and both must be purged before we can enter into the Kingdome of heaven, and therefore wee are p. 174charged to abstaine from all filthinesse both of flesh and spirit, 2 Cor. 9.1. and our bodies must be offered up as a sacrifice to God, Rom. 12.1. yet notwithstanding the soule is named, as that which God chiefly stands upon, though he require and worketh both: for the holinesse of the heart is that he calls for to have given him, Ier. 4.18. and we do perform the most immediate worship by our spirits, Ioh. 4.24. and the sanctity of the heart is the fountaine of all the outward holinesse; as the impurity of the heart is the cause of the outward impurities of life. Besides, the soule is the seat of all holy graces, that are saving graces; they dwell there, though their imployment must sometimes be without: and further, the sanctification of the soule is characteristicall, for that is the holinesse that distinguisheth betweene the godly, and the wicked.

This then is the observation, that the chief seat of true grace and holinesse is in the soule of man.

The Use is divers.

Vse.1. For Information: From hence it is manifest,

1. That they are grossely deceived, that think inward inordination of thoughts and affections are no great faults: whereas the infection of the soule is most dangerous, because it is the fountaine of all the rest, and is more usually committed, and more hardly cured, Psal. 78.8. … & 66.18. & 95. &c.

2. That God lookes not at the outward appearance of men, hee askes not what houses, clothes, fare, friends, &c. they have, but what grace they have in their hearts;Rev. 2.22. Iam. 4.8.Rev 2:22Jas 4:8 yea it is certain…, that outward reformation will not here serve the turne; Hypocrites, that make so much adoe about washing the out-side, are deceived in their reckoning, God will not be deluded with painted sepulchres, hee knows what is within; and the civill honest man is in the same case.

3. That true grace may be, where there is not an outward shew of it: the truest sanctification is in the heart: yet this gives no liberty to wicked men. For it is not true, that a wicked life may be found where there is grace in the heart, therefore call thou not that uncleane which God hath purified, 1 Cor. 4.5.

4. That it is a grievous sinne to infect the soules of men by example, counsell, provocation, corrupt opinions, &c. They that would poison the bodies of men were worthy punishments in all mens judgements: how much more they that wilfully poyson many soules?

5. There is no need of any purgation after this life: for God takes an order to purifie the soules of his people even in this world.

Secondly, for Instruction:

1. Therefore this should strongly perswade with us to seek inward holinesse. If there be so much adoe in the world to get cleane and cleare faces, what should our care be to have cleane soules, seeing God looks at that? Psal. 7.9. God searcheth the heart and reines. The chiefest thing wee can get for our soules, is the purifying of them, Ierem. 44.14. what profiteth it to winne the whole world, if thou lose thy soule for the foulenesse of it? and it is certaine, no beauty of the face can allure a man so much, as the cleannesse of the heart doth allure Christ. But this inward holinesse chiefly consists,

1. In casting out the vices of the soule: evill thoughts, ignorance, pride, inordinate affections, stubbornnesse of will and humour, with whatsoever drosse, hypocrisie, security, malice, &c. 1 Pet. 2.12. circumcise therefore thy heart, Col. 2.11.

2. In attaining new gifts of the spirit of grace, such as are illumination, p. 175discerning, faith, zeale, love of God, softnesse of heart, affections of worship, &c. Heb. 13.9. 2 Cor. 4.6. Rom. 5.5.

3. In the exercise of these in the daily co…rse of our lives: looke to thy heart, when thou dost any work to God.

…. In the reformation of the heart, wee must looke to it, that we be sanctified throughout: it is not enough there be some gifts in some of these faculties, but there must be grace in all; and so of the sinnes of the soule to be mortified.

3. This doctrine may be a great comfort to the godly, that have set their hearts to serve God in their spirits, and labour for the true grace of Christ in their soules, though they abound with infirmities, and the world speak evill of them: it should comfort us against the many aspersions of men, Psal. 17. 4. &c. though it be true, as Prov. 20.9. yet God accepts of the desire, &c. Rom. 8.27.

Quest. But how know I, whether I have the true grace of Christ in my soule?

Answ. By this text thou maist know it by three things.

1. If thou seeke inward purity as well as outward.

2. If thou find an alteration in every faculty of thy soule.

3. If thou be like unto God, that hast most care of what shall become of thy soule, and art most carefull of meanes for thy soule.

Quest. But what shall one doe to get a cleane heart?

Answ. 1. Examine your hearts, as Psal. 4.4. for the heart is deceitfull,8. Things to be done to get a cleane heart. Ier. 17.9. &c.

2. Pray to God to create a new heart in thee.

3. Attend upon the meanes, that are powerfull to clense the heart; our hearts are washed by the Word, Eph. 5.25. Psal. 119.9. the law in their hearts, Psal. 37. & 119.80.

4. Keep still in Gods presence, walke before him, thou darest not then come in thy uncleannesse.

5. Avoid the beginnings of pollution, dally not with sinne.

6. Informe thy selfe throughly of the vanity of all the things unto which thou art likely to be tempted.

7. Come not neere uncleane persons, 2 Cor. 6.18.

8. Get the assurance of faith, Act.15.9. Heb. 10.22.

Promises to such as labour for a cleane heart, Mat. 5.7. …say 1.16, 20. 2 Pet. 1.3. Prov. 22.11. Psal. 24.4. & 125.5. Rom. 8.34, 38.

Hitherto of the subject of sanctification. The manner of exercising, or expressing this purification followes.

In obeying the truth.

Foure things must be considered:

1. What is truth.

2. What it is to obey the truth.

3. How their hearts are said to be purified in obeying the truth.

4. The observations and uses which may be here gathered.

1. Truth is taken diversly in Scripture: 1.What truth is. Sometimes it signifieth the verity of our words, as opposed to lying. 2. Sometimes faithfulnesse in performing of promises; and so mercy and truth are given both to God and men. 3. Sometimes for uprightnesse, as opposed to hypocrisie, and so it is to doe a thing with all our hearts, 1 Sam. 12.24. 4. Sometimes for the substance of a ceremonie, I…h. 1.17. 5. Sometimes for Christ, Ioh. 14.6. 6. Sometimes for the word of God, and so here. The word of God is called the truth, Ioh. 17.…1. Ps. 119.142. 1. because it agrees with the eternal pattern of Gods will: 2. because there is no error nor falshood in it: 3. because it shews p. 176us a true way for the infallible attaining of blessednesse: 4. because it effects truth and uprightnesse in us.

What it is to obey truth.2. Now to obey the truth, is to conforme and subject our selves in practise and workes unto the will of God revealed in his word.

How our hearts are purified in obeying the truth.3. The heart of man is said to be purified in obeying the truth, inasmuch as there is an inward obedience to the truth required in the hearts of men: as 1. the obedience of the Gospell in beleeving: this is called the obedience of faith. When a man from his heart doth assent to, and relye upon the promise of God in Christ; thus to beleeve, is to obey. 2. In the practise of all outward duties, there is required the inward purity of the heart, and the exercise of the grace of Gods Spirit, without which all mens workes are impure. Besides, by the outward obedience of the truth, men shew that their soules are purified.

There are foure things may be observed from hence:

1. That the word of God must be the rule of all our actions: as wee were begotten by the word of truth, Iam. 1.18. so we must live by it, Gal. 1. 16. Psal. 119. This is that light to our feete, and lanthorne to our pathes.

Vse.The Use is for instruction: Therefore first we should study this truth, and buy it, Prov. 23.23. 2. Wee should pray to God to direct us in this truth, Psal. 25.5. & 43.3. and never to take it out of our mouthes and lives, Psal. 119.43. Yea hereby we may shew our selves to be truly sanctified, if wee sticke to the word of God, as our onelyonly guide, as these places shew▪ Esay 26.2. Psal. 26.3. & 119.30. 2 Cor. 13.8. and let us therefore come to the truth, to know whether our workes are wrought in God or no, Ioh. 3.21. And therefore woe unto them that are destitute of the truth, both in respect of the meanes without, and in respect of knowledge within: these sit in darknesse, and in the shadow of death. Finally, here we see our liberty: wee are bound to obey nothing but the truth.

2. That there can be no true sanctification without obedience, God stands precisely upon obedience, and practise. It is not knowing the truth, or praising the truth, or hearing the truth, or speaking the truth, or thinking the truth, or purposing the truth, will serve the turne, 1 Sam. 15.22. Ioh. ….….1 Ioh. 1.6, 8.

Vse.This should serve mightily to urge us to practise to be doers of the word, Mat. 7. Iam. 1.22. &c. to follow the truth, and to expresse the power of it. Without this obedience we can never prove our selves to be truly sanctified; and ther…fore let us that have the meanes, take heed wee examine our selves, how we grow in the practise of it. How miserable then is the state of such as onelyonly give God good words, Mat. 7. and such as resist the truth, 2 Tim. 3.8. and such as blaspheme the way of truth, 2 Pet. 2.2. and such as fall away from the truth, 2 Tim. 2.18. Heb. 10.26 Oh who hath bewitched men, that they should not obey unto the truth, Gal. 3.1.

…. That wee must exercise the inward purity of the heart, in all the parts of outward obedience. In all good duties we must looke to the obedience of the heart. The heart must adde divers things to the manner of our obedience. From the heart must flow judgement, attention, care, and affections of all sorts. This is true of all duties both to God and man.

Vse.The Use is therefore to teach us to set our hearts to worke when wee goe about well-doing, and to looke to the inside, as well as the outside.

4. The indefinite propounding shewes, that our obedience must bee without limitation: for we must obey.

1. A… all times, Psal. 106.1. Gal. 5.7.

2. To all truths, both of Law and Gospell, of piety and righteousnesse, inward and outward, &c.

p. 1773. In all places, absent as well as present: in all companies, as well as one: at home, as well as abroad: before inferiors, as well as superiors.

4. All persons must obey, learned, unlearned, rich, poore, high, low, &c.

This serves notably for the ransacking of hypocrites,Vse. and unmasking them: for here we may note divers things, wherein they may be evidently taken tardy: For either

1. They obey not at all, they practise not, but only give good words.8 Things for the discovery of hypocrites.

2. Or they obey but in shew: It is not true obedience, that will leave the tryall o… Gods truth.

3. Or they obey not out of conscience of the word of God, but onelyonly for fashion sake, or other carnall ends, not for the truths sake.

4. Or their obedience is not from the heart, for either it is constrained, and not ready and voluntary, or they doe not imploy the heart in the good worke, they doe: The affections of godlinesse they want.

5. Or they obey not the Gospell in seeking ass…rance of Gods favour, though they practise some things of the Law.

6. Or they obey but for a fit, Hos. 6.5. Demas returnes to the world.

7. Or they obey but in some things: Herod will not obey the seventh Commandement: They will not crosse their profits, lusts, credit, &c.

8. Or they will obey but in some places and companies.

Quest. Now if any godly person should bee dismayed, and aske, How might I know whether my obedience be right or no, seeing I cannot have true grace else?

Answ. I might answer out of other Scriptures, that a childe of God may know his obedience is right, by two things:

1. Because God heares his prayers, Ioh. 9.39. Psal. 66.18.How men may know their obedience be right or no.

2. Because thou hast hyred thy selfe by covenant to doe Gods works, as a servant of righteousnesse, and thou dost worke as a servant every day, Rom. 6.

But I answer out of this text: Thou maist know thy obedience i… right, because thou hast these foure things:

1. Thou makest the truth thy guide, and dost obey for the truths sake, and commest to the light, as Ioh. 3.21.

2. Thy obedience is from thy heart, and with thy heart: it is inward, as well as outward.

3. Thy obedience is in all things:

1. Though it be against thy profit, &c. Heb. 11.8.

2. In the least commandements.

4. Thy obedience is in all places:

1. As well absent as present, Phil. 2.12.

2. Before the wicked as well as the godly.

3. Before the meanest Christian, as well as the greatest.

Through the spirit.

Our sanctification was first wro…ght by the Spirit of God,Doct. In 8 things the Spirit worketh our obedience. and it is of the assistance of the Spirit, that we doe performe obedience to the truth of God: For

1. It is the Spirit that quickens us, and raiseth us, in the first resurrection, Ioh. 3.5.

2. It is the Spirit that leads us into the truth, …d enlightens us, Ioh. 14.

3. It is the spirit that sets us at liberty from the bondage of corruption we have lived in, 2 Cor. 3.17. and kils the deeds of the flesh, Rom. 10.11.

4. It is the Spirit that makes us mourne when wee faile of …bedience, Zach. 12.12.

5. It is the Spirit that sheds a…oad the love of God in our hearts, by p. 178which we are inflamed with desire to obey, Rom. 5.5. It baptizeth us with fire, Mat. 3.

6. It is the Spirit that makes us finde a rellish and sweetnesse in spirituall things, Rom. 8.

7. It is the Spirit that worketh in us the particular graces that adorne our obedience, Gal. 5.22. yea by the Spirit the Lord works our works for us: it causeth us to obey, Ezech. 36. Esay 26. Psal. 90.

8. It is the Spirit that shews us the recompence of reward to incourage us to obey, 1 Cor. 2.10.

Vse.The Use is,

1. For information: for hereby it is evident,

1. That the godly have Gods Spirit, Rom. 8.9.

2. That there can be no absolute free-will in man, seeing it is not by his owne power that he doth obey Gods will.

3. That the holinesse a Christian hath in this life, is of singular worth. Wee use to esteeme the work by the workman: And if wee admire them that can make us faire houses, clothes, faces, &c. how much more should we admire the workmanship of the Spirit of grace, that purifies and makes our soules faire? It is a better piece of workmanship, then is shewed in making of the world.

2. It should teach us,

1. To be more carefull of sinning, seeing wee shall thereby vexe, or grieve, or tempt the Spirit of God in us, yea and deface his workmanship.

2. To stir up our selves to undertake the work of godlinesse, seeing we have the Spirit to assist us, which is a Spirit of power, 2 Tim. 1.7.

VntoUnto the unfained love of the brethren.

One chiefe end of our sanctification, is, that wee might ever after live with all holy love together: God hath purifyed us to this end, that wee might love the godly above all others after we are converted: That which is chiefly to be done of us, is the duty of brotherly love.

In these words three things are to be observed:

1. That the godly are brethre….

2. That we must love the godly above all others, and that we were converted to that end. Our chiefest fruit after conversion, is to shew our love to them.

3. That God cannot abide faining in this love.

1. For the first, the godly are brethren, Col. 1.2. 1 Tim. 6.2. Mat. 23.8. borne of the same wombe, 1 Pet. 1.23. adopted of the same Father, Eph. 4.5. brought up in the same family, Eph. 3.17. estated in the same inheritance, Rom. 8.17. written amongst the living in the same City with the writing of the same house of Israel, Esay 4.3. executing the same office of Prophets and Priests to God, Rev. 1.7.

Vse.1. The Use is, first for information: We see the godly, though despised in the world, yet are people of a great kindred: The meanest Christian hath as good friends as the greatest Potentate; Grace works as it were a consanguinity with all the Saints.

2. For instruction: and it should teach us divers things, to doe, and avoid: Are the godly thy brethren? Then

1. Live familiarly with them, visit them, be not a stranger unto them, Act. 15.36.

2. Doe what thou dost faithfully for them, Ioh. 3.5.

3. Defend one another by words and works, ye are brethren: let not a godly man be wronged, if thou canst help it.

4. Supply their wants with a brotherly affection, Iam. 1.15. 1. Ioh. 3.17

p. 179The things we must avoid:

1. Wee must take heed of contention, Gen. 13. and this contention is either

1. Publike suites, 1 Cor. 6.

2. Private quarrels or discords.

Ob. But they doe me wrong.

Sol.

1. Admonish them of it, Mat. 18.18. L…v. 19.17.

2. Be not unadvisedly angry, Mat. 5.22.

3. If they repent, forgive them even seventy times, Mat. 18.21. and be quickly reconciled, Mat. ….23, 24.

2. Call no man Rabbi, or father on earth, M…. 23.8, 9. The Angels refuse it, Rev. 19.10. & 22.9.

3. Speak not evill one of another, Rom. 14.10. Iam. 5.9. & 4.11. It is the devils property to accuse the brethren, Rev. 12.10.

4. Be not ashamed of them, for Christ is not ashamed to owne them as brethren, Heb. 2.10.

5. Have them not in respect of persons; The poore are brethren as well as the rich, Iam. 2. Though they be in tribulation, yet they be companions in Gods kingdome as well as we, Rev. 1.9.

6. Lastly, Superiours, Magistrates, Ministers, Masters of families, must take heed of tyranny and contempt, for they rule their brethren.

The godly must be loved above all others:Doct. this is a maine end of our sanctification, Rom. 13.8. Col. 3.14. Eph. 4.16. 1 Ioh. 3.11… & 4.21.

The Use is, first for reproofe of worlds of people,Vse. that neglect this love of the godly, which should be as the life of their lives, yea contemne them, yea and reproach them: they love none worse then the godly.

Quest. But how shall I know who are godly?

Answ. Thou maist know them,How we may know who are godly.

1. By their innocency: they beare their fathers image.

2. By their love to Gods house, and the Word.

3. By their language, 1 Ioh. 4.5. …

4. By the opposition of the world.

Quest. What good should I get by them?

Answ. 1. By sorting with them thou wilt be protected from many judgments,The good men may get by conversing with the godly. which else would fall on thee: Sodome had been spared for ten righteous: Potiphars house is blessed for Ioseph; so Labans house for Iacob.

2. Thou maist learne their waies.

3. Thou maist come to acquaintance with the Father, by living amongst the children: thou maist get to know God by living amongst the godly.

Quest. But what if they doe neglect the love of the godly?

Answ. Thereby they shall discover their owne misery, as these places shew, 1 …oh. 2.11. & 13, 14▪ 15. & 4.8.10.

Quest. But what should be the cause multitudes of people have no more mind of society and affectionate conversation with the godly?

Answ. There are divers causes of it.Why the most men have no mind to converse with the godly.

1. Worldlinesse.

2. A naturall hatred of goodnesse: as in Cain…, 1 Ioh. 3.13.

3. A love of darknesse and shunning of the light, because their deeds are evill, Ioh. 3.21. very prophanesse and love of sin: Men will not forsake their corruptions, and therefore seeke such company, as they may nourish their corruptions in.

4. Ignorance of their priviledges both in earth and heaven: For if those were knowne, they would appeare the onelyonly excellent ones.

2. The second Use is for instruction; It should teach and perswade with p. 180all that … God to give him his end he aimes at, and to shew our love to them by society with them, by defending them, and by well-doing to the uttermost of our power.

3. It is comfortable in divers respects: For

1. This very duty of loving the godly doth much commend us to God: It is a signe it is the maine thing Gods aime is at, and it affords us many benefits. For it shewes,

1. We are translated from death to life, 1 Ioh. 3.14.

2. Hereby we know,

1. That we are of the truth, 1 Ioh. 3.19.

2. That we are borne of God, 1 Ioh. 4.

3. That God dwelleth in us, 1 Ioh. 4.11.

3. All we doe shall be fully rewarded, Mat. 11.41.

4. And it may give us boldnesse in the day of judgement, 1 Ioh. 4.17.

2. It may comfort all the godly in this, that God provided, that every body should love them and encourage them: He gives a charge to that end, and therefore it implyes, that he himselfe will love them with all tendernesse and constancy of love.

Vnfained.

Doct.Our love must be without hypocrisie, Rom. 12.10. 1 Ioh 3.18.

Vse.The Use is therefore for instruction, to teach us to avoid all dissimulation and faining.

… Signes of unfained love.Quest. How may I know whether my love be unfained?

Answ. Divers wayes.

1. If I be as willing to doe them good, as to proffer it, 1 Ioh. 3.18. or seem to be willing.

2. If we seeke not our owne things, Phil. 2.3. but can love them against profit, credit, &c.

3. If we love all as well as some; the meanest as well as the greatest: all Saints, Eph. 1.15.

4. If I can goe to God for them in secret.

5. If I can love them constantly.

6. If I can reprove, as well as flatter, or praise.

7. If I can propose them as patterns to follow.

8. If my sorting with them make me more holy and humble.

9. In generall, If I doe to them as I would be done by.

2. It serves for reproofe of all faining dissimulation, especially in our cariage towards the godly by lying, levity, flattery, complementing, hypocrisie, despight, envy, malice, scornes, censure, and back-bitings.

3. … astly, cannot God abide faining amongst men? how much more doth he abhor it, when we counter…et with him? as hypocrisie is hatefull any where, so much more in Gods service: for hypocrites are re…koned as a kind of sinners shall never escape, Mat. 25.

Hitherto of the Proposition: The Exhortation or Use folowes in the last word.

See that ye love one another with a pure heart ferv…ntly.

This contains the Apostles charge for the performance of brotherly love; where note, 1. the matter of the charge, see that ye love one another: 2. the manner how it is to be done, with a pure heart, and fervently.

See that▪ &c.] This word see to it, hath two things in it; the one expressed, the other implyed: 1. That which is exprest, is the necessity of brotherly love; it is a thing must be looked unto. 2. That which is implyed, is the difficulty of it, the… be many impediments, if we looke not to it.

For the first: it is not arbitrary, whether we will carry our selves lovingly, p. 181and brotherly, and shew it by the fruits of love; it is not any speciall goodnesse, or curtesie in us more than God calls for. For it is strictly injoyned, and we must see to it. It is a speciall Commandement, that God and Christ hath given us, Ioh. 13. & 1 Ioh. 4.21. which I observe for two Uses. 1. First, it should much excite us to strive and labour in the workes of love,Vse. seeing God hath given a speciall charge about them. 1. A servant that hath many things to doe, if he be specially charged to looke to one thing, is used in that one to shew a singular diligence: sure it is, God will take well, what we doe in this duty faithfully, and contrariwise will judge us for it, if we be negligent herein. Secondly, this would be noted, to restraine that beholdingnesse, which many stand too much upon. For as it is said in the Proverbs, The borrower is servant to the lender: so it falleth out often in other cases, that men looke for extraordinary observance, and subjection of those, to whom they have shewed their love by any workes of it, whereas they should remember, that they have done but their duty, as being specially urged by Gods precept hereunto.

Now for the second observation: This word see to it, imports, that if men do not looke to it, there will be many impediments to hinder them from this brotherly love, especially from the purity and servency of it.

For either Ignorance will blinde them, or Envy will corrupt them,The impediments of brotherly love. or Pride and inequality of place and gifts will swell them, or In…rmities will dull them, or Forgetfulnesse will disappoint them, or Objections and excuses will deceive them, or Trespasses will alienate them, or the scornes of the world will sunder them: Note, this caveat given by the Apostle, should quicken us to be sure, we looke about us, that the Devill doe not be witch us, and by his methods in any of those eight waies, or any other hinder us, from the comfort & reward of wel-doing in obeying God in this especial charge.

Thus of the matter, to which he exhorts: The manner followes, 1. With pure hearts: 2. Fervently.

With pure hearts.

We must love one another with pure hearts:Of purity of heart both as it respects God and man. The heart is in Scripture accounted pure, not onelyonly when it is void of all corruption; but when it is upright and sincere: and this the puritie of the heart respecteth either God or man: In respect of God, there be foure things, which make the heart pure in Gods acceptation through the intercession of Christ. 1. The first is Faith. 2. The second is the desire of purity. 3. The third is the battaile against inward sinnes. 4. And the fourth is, a spirit without guile, a heart without hypocrisie: But of this puritie he intreats not here.

The purity of heart, that concernes men hath three things in it, or there are three things required in our affections towards others, whom we ought to love, and with whom we converse, in which we should shew the purity of our hearts.

1. The first is, the respect of holinesse: In our love one to another wee should chiefly aime at holinesse, and the furtherance one of another in the best things: Our fellowship should be in the Gospell, Phil. 1.5. and we should exhort one another to good works, Heb. 10.25. we should cleave to that which is good, and abhorre evill, Rom. 12.10.

2. The second is, the respect of chastity, we should take heed of worldly lusts, and all impurity of heart or life that way: we must mortifie inordinate affections, and the evill concupiscence, Col. 3.5. and avoid all those works of darknesse, such as are chambring and wantonnesse &c. Rom. 13.13. avoiding both the matter, and appearance of evill, 1 Thes. 5.22. 1 Pet. 2.12.

3. The third is, the respect of truth and plainnesse of heart: the heart is pure when it is without dissembling, & so we must love one another indeed, p. 182as well as in shew, 1 Iohn 3.18. and for right ends: For Gods] glory, and the grace of God in them, and for their good, and not serve our, owne turnes onelyonly.

How we may know that our hearts are pure towards others.We may know that our hearts and affections are pure, 1. If wee rejoyce not in iniquity, but in the truth, 1 Cor. 13. 2. If we make conscience of lesser sins, and the very appearance of evill to avoid them. 3. If wee love purity in others, and admire, commend, and defend it in them. 4. If daily we seeke a pure heart of God in secret, judging our selves for what drosse wee finde in our natures. 5. If we seeke not our owne things, Phil. 2.4. 6. If we cannot beare sinne in any. 7. If our conversing with them make us grow more in holinesse and grace, 1 Thes. 3.12, 13. &c.

What we must doe to get and increase purity of heart.And therefore we should both try our selves, and strive daily more and more after this uprightnesse and purity of our hearts, that God requires of us: and to this end we should,

1. Pray daily to God to create cleane hearts in us.

2. We should avoid society with impure persons.

3. We should take heed of idlenes, and fruitlesse mispending of the time. For the heart gathers impurity with very emptinesse.

4. We should often think of that rule, Doe as thou wouldest have others doe to thee.

5. Converse much with the pure. For with the pure thou wilt be pure, and with the froward thou wilt learne frowardnesse.

6. Acknowledge your sins one to another: This wonderfully fenceth the heart against impurity in conversation, and excites a pure love one to another with much honor and delight.

This greatly convinceth and reproveth such as have taken upon them a profession of love to others, but it is for corrupt ends: their hearts are not pure, nor are they stirred up with desire after the godly, further then lust, or their owne carnall ends give hope to their projects.

Fervently.] God in the second place requires a fervent love, hee stands much upon it, and therefore he requires else-where, that above all things we should put on ferv… love: God is not contented with it, that we doe not hate one another, but we must love one another; nor is he contented with a cold love, but would have it fervent, a burning ardent, inflamed affection.

Quest. But how may the ferventnesse of our love be discerned, if it be aright?

Answ. If thy love be a fervent love,

How the ferventnesse of love may be discerned. 7. Signes.1. Thou dost account it the greatest felicity on earth to enjoy Gods favour, and the delightfull fellowship of the Saints, Psal 16.….

2. Thou mayest discerne it by the longings, and inf…amed desires after the godly, such as were in Paul.

3. Thou canst cover a multitude of sinnes, thou levest as God loves, 1 Pet 4.8.

4. It is diligent: thou shewest it by the paines and labour of love.

5. It is speedy: it seekes no delaies, it fa…h not goe, and come againe to …row.

6. Thou dost greatly lament thy absence from the godly, as a bitter crosse.

7. Thou dost as Paul did in some measure, thou dost daily and heartily pray for them, and give thanks without …, as he shews in the most of his Epist…es: standing before God often the heart doth take fire from thence, which war…es the heart afterwards.

Quest. What is the cause this fervent love is so rarely found amongst men?

Answ. There are divers causes in divers sorts of men: As

p. 1831. Unregeneracy:Nine causes of want of fervent love. Wee must know that no man can love his brother with this love, but he that is borne of God, 1 Ioh. 4.7. without repentance, and the true love of God, this love is never had.

2. Prejudice in others: The names of the godly are so buried under the disgrace of the world, that this keeps off many from declaring their love to them, though sometimes they have motions of good affections.

3. The love of wicked persons.

4. In others the cause is hatred of the good, malice like Cain, 1 Ioh. 3. 11. they can love any but the Saints.

5. Security in prosperity: Many, when they be sick, acknowledge the way of God, and send for the Ministers, and good people: but when they are well they start back like a bow.

6. Conceitednesse and a high opinion of themselves.

7. Neglect of society with the godly.

8. Worldlinesse.

9. Suspitiousnesse.

Quest. But what must be done,What must be done that our love might be fervent. that wee might be abundant in love one towards another; and that it might be more generall in the places where wee live?

Answ. First, let the wicked turne from his wickednesse; wee may not returne to them, they must returne to us: what peace, or love, while their whoredomes, drunkennesse, &c. testifie to their faces? Wee may love them with a generall love, as Gods creatures; but with a fervent love we may not; nor may we converse freely with them, as multitudes of places of Scripture shew.

Secondly, to nourish affection amongst the godly, wee must remember these rules.

1. Remember much and often Gods love to us in Christ, 1 Ioh. 4.9, 10, 11. Eph. 5.1, 2.

2. Thinke much of the commandment of God, and his acceptation, Eph. 5.1, 2.

3. Meditate often of our dwelling together in heaven, Iam. 2.5. 1 Pet. 4.8. else pu…blind, 2 Pet. 1.7.

4. Converse much together, have fellowship in the Gospell.

5. Consider the promises made hereunto, Eph. 4.15, 16. 2 Pet. 1.9, 10, 11. Phil. 2.1. Esay 19.