A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 9

A Commentary on 1 Peter 1-3 · Exposition of chapter 2 · Exposition of verse 9

p. 313Verses 9, and 10.

But yee are a chosen generation, a royall Priesthood, an holy Nation, a peculiar people, that ye should shew forth the vertues of him that hath called you out of darknesse into his marvellous light;

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

THese words containe the second argument to perswade Christians to make their constant recourse unto Christ, and from him to procure vertue to enable them for holinesse of conversation: and it is taken from the consideration of the excellency of that estate, unto which they were brought by Christ. For the description whereof, the Apostle singles out two places of Scripture, with which he makes up a compleat narration of their great prerogatives above all other people, and above that they themselves were in former times. The places of Scripture he makes use of, are Exod. 9. and Hos. 1.

But before I open the words, two things may be here noted. First, the Apostles care to prove what he saith from the Scripture, whether it bee against wicked men, or for godly men: which shewes, that wee should much more take heed to Gods Word, being lesse than Apostles, especially such an Apostle. Secondly, wee may hence note, that the promises or prayses given to the godly in the old Testament are not envied to Christians in the new Testament. God is no respecter of persons: but wee have free liberty to search the bookes of God, and to chuse out of all the examples of the suites of godly men, or the preferments, what we will: and if we make a suite of it to God, he will not deny it, but shew us their mercy.

Now, for the particular opening of these words, we must observe, that it is the purpose of the Apostle to shew briefly the priviledges of the godly above all others: or what themselves were before their conversion.

And the priviledge of their estate may be considered either positively in it self, or comparatively. It is described positively, vers. 9. & comparatively, vers. 10.

In the ninth verse, there he reckons up a number of prerogatives belonging to the godly, and withall shewes the use they should make of them, or the end why they were conferred upon them.

The godly excell in divers respects, if we consider,

First, their election: they are chosen of God.

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

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

Fourthly, their function or private imployment before God: Priests.

Fifthly, their behaviour, or outward conversation: they are holy.

Sixthly, their number: they are a Nation.

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

First, for Election.

p. 314The Apostle looking upon the words in Exodus 19.5, 6, and seeing that they described the happinesse of Christians in this life, doth in the Fore-front put to this priviledge of their election, as the foundation of all the rest, and would have Christians much affected with the consideration of this prerogative.

It is one of the chiefe and prime comforts of a Christian, to consider that he is elect of God, Psal. 106.4, 5. 2 Pet. 1.9. elect, I say, both before time, and in time. Before time, in Gods decree: and in time, when the godly are singled and called out of the word, and picked out one of a city, and two of a tribe, in all the ages of the world, and distinguished from other men, by beleeving in Jesus Christ. As the Israelites were chosen out of all the nations of the world; so now the Elect out of all the ages of the world.

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

Answ. There are many things in our election which should much ravish us: as to consider,

The specialties of Election.First, when we were chosen, viz. before the foundation of the world from all eternity. Oh what a favour it is to thinke, that God had such thought of us be. fore ever wee had any beeing! Eph. 1.4.

Secondly, by whom wee were chosen, viz. by God. Men are wont to be affected, if any of any degree almost doe point out them above others, unto any condition of praise or preferment. To be beloved and in request with any, is a contentment: but especially if Kings or great persons should chuse us out to set their love upon us, how would wee be moved with that! Oh! what comparison can there be betweene the greatest men on earth, and the great God in heaven?

Thirdly, to what we were chosen, viz. to a Kingdome and great glory. For meaner persons to be chosen to any preferment, it would prove a great contentment; but especially to be advanced to the highest honours: why, God hath chosen and called us to no lesse an happiness than a Kingdome and glory, yea his Kingdome and glory in heaven, Mat. 25.34. 2 Thess. 2.13, 14.

Fourthly, for how long this choice must last, viz. for ever. To be chosen to a great office, though it were but for a yeare, is a great honour in the account of some men, but especially to enjoy a Kingdome, if it may be for divers yeares, as twenty, thirty, forty, or the like, how would men rejoyce that could attaine to such an election? But behold, our happinesse is greater. For we have by our Election an entrance into the everlasting Kingdome of Jesus Christ.

Fifthly, upon what reason we were chosen, viz. upon Gods free and meere grace and goodnesse: hee chooseth whom he will. It was his good pleasure to chuse us to such a Kingdome: we had it not by descent or desert, Rom. 9.18.21. Ephes. 1.11.

Sixthly, in what manner he chose us, viz. unchangeably. To be chosen to so great an estate, though it had beene but during pleasure, and that pleasure to, such as might change, had beene a great advancement, but Gods purpose remaines according to his choice, Rom. 9. and whom he elected, he calls; and whom hee calls, he justifies; and whom he justifies, he glorifies, Rom. 8.30. The foundation of God remaineth sure, 2 Tim. 2.19.

Lastly, to consider whom he chose, which hath a double incitation in it. For first, the Scripture tels us, Many are called, but few are chosen. Now this increaseth our honour, that but a few onelyonly can be admitted to the participation of it. If many had enjoyed it, the commonnesse of it might have had in it some occasion of lessening the value of it, Deut. 7.6, 7. Mat. 20.16. Secondly, God chose us that were most vile creatures, polluted in blood, covered with filthinesse, fallen from him by vile Apostasie, and our rebellion in our first p. 315parents, and being guilty of many treasons in our owne actions. And this should much move us, that God should set his heart upon such vile wretches, as we every day are proved to bee.

Uses. The use of this may be divers. But I will onelyonly stand upon two uses. First, the consideration hereof should enforce upon us a care to make our election sure, 2 Pet. 1.9.

Quest. Now if any aske, By what signes I may know that I am elected of God?

Answ. I answer, There bee divers infallible signes of election: As for example;

First, separation from the world: when God singles us out from the world,Signes of Election. it doth manifest that he hath chosen us from all eternity. Now that this separation may be proved sure and infallible, we must know,

First, that it is wrought in us by the Gospell, 2 Thess. 2.14.

Secondly, That it containes in it a contempt of earthly things, so as our hearts doe unfainedly disclaime all happinesse in the things of this world, as out of true judgement resolving, that all is vanity and vexation of spirit. The love of God, and the love of the world cannot stand together, 1 Ioh. 2.14.

Thirdly, that it with-drawes us from needlesse society, or delight in the men of this world, who follow the lusts of life, and mind onelyonly earthly things, Psalm. 26.

Fourthly, an estimation of spirituall things above all the world.

Secondly, a relying upon Jesus Christ, and the covenants of grace in him, so as we trust wholly upon him for righteousnesse, and happinesse: Hence it is, that faith is called the faith of Gods elect, Tit. 1.1.

Thirdly, the sanctification of the spirit, 2 Thess. 2.13. which hath in it both the reformations of those evills, which were wont to prevaile over us, and were most beloved of us, as also the qualifying the heart with such graces as are supernaturall, such as those mentioned in the Catalogue, 2 Pet. 1.5, 6, 7, 8, 9. and such are those graces heretofore mentioned in the sight of salvation.

Fourthly, the testimony of the spirit of Adoption. For every godly man hath a witnesse in himselfe, 1 Ioh. 5.10. Rom. 8.15. Gods Spirit doth assure Gods Elect that they are elect; and that it doth principally by sealing up unto them the promises of Gods Word, Ephes. 1.13, 14.

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

First, the kindes, as for example, to be hated and scorned of the world,M…rks of such as truly suffer with Christ. and reviled and persecuted, is a token that we are not of the world, because the world would love his owne, Ioh. 25.18, 19.

Secondly, the causes, as if we be hated for goodnesse, and do not suffer as evill doers, Ioh. 15.8, 21. Psal. 38.20. when our afflictions are the afflictions of the Gospel, 2 Tim. 1.8, 9. Mat. 5.12.

Thirdly, the effects, that we love obedience by our sufferings, Heb. 5.8. and be made more holy, and fruitfull, and quiet, and meeke, and humble by them, Heb. 15.11. so as wee can say, It was good for mee that I was afflicted, Psal. 119.

Fourthly, by the manner, that wee be like Christ in silence, Esa. 13.7. patience, and despising the shame of the crosse, Heb. 12.1, 2. 1 Pet. 2.21, 22, 23. p. 316prayers to God, and submission to Gods will, with strong cryes and fervencie, Heb. 5.7.

Fifthly, by the issue, when God giveth a like end to the triall of his servants, as he did unto the passion of Christ, making all worke together for the best, Rom. 8.28.

Sixthly, the entertainment which God gives unto his servants in the meanes of communion with God. For when we meet with God familiarly, and continue in his ordinances, that is an infallible signe and note of Election: as when a man findes constantly the pleasures of Gods house, Psal. 65.4. power and much assurance in hearing the Word, 1 Thess. 1.4, 5. an inward sealing up of the comforts of the covenant in receiving of the Sacraments, testified by the secret and sweet refreshing of the heart in the time of receiving, the conscience being comforted in the forgivenesse of sinnes past, Matth. 26.28. an answer and assurance, that God hath heard our prayers, and beene with us in his service, Ioh. 15.15, 16. and the like.

Use 2. The second use should be to worke in us a care to live so, as may become the knowledge, remembrance, and assurance of our Election: and so wee shall doe,

Rules to live so as becomes th… assurance of Election.First, if we stirre up our hearts to a continuall praising of God for his rich and free grace herein, Ephes. 1.3, 6.

Secondly, if we strive to joy and glory in it continually, Psal. 106.5, 6.

Thirdly, if we love one another, Ioh. 15.17. and chuse as God chuseth, Eph. 1.4. not despising the poorest Christian, Iam. 2.5.

Fourthly, if we set up the Lord to be our God, to love him with all our heart, and to serve him, and in all things to shew our selves desirous to please him, and to be resolved to please him, and his truth, and to his glory, &c. Deut. 26. Esay 44.1, 5.

Fifthly, if we confirme our selves in a resolution to have no fellowship with the unfruitfull workes of darkenesse, nor to suffer our selves to be unequally yoaked: but since God hath chosen us out of the world, to keepe our selves from needlesse society with wicked men.

Sixthly, if we continue in the Word, and be patient in afflictions, and shew contentations in all estates, as knowing that it is our Fathers pleasure to give us a Kingdome, Luk. 12.32. and that all shall worke together for the best, Rom. 8.28. and that the very haires of our heads are numbred, Matt. 10. and that nothing can be laid to our charge to condemne us, Rom. 8.33. and that God will never cast away his people, whom before he knew, Rom. 11.2. because his foundation remaineth sure, and hee knoweth who are his, 2 Tim. 2.19.

Seventhly, if we strive to live without blame and offence, that God may no way suffer dishonour for our sakes, Eph. 1.4.

Thus of the election.

The next thing by which they are commended, is their kinred and generation.

This word generation signifies sometimes an age, or succession of men, or so many men as live in the world in the age of one man: so one generation passeth and another commeth, &c. Eccles. 1. Sometimes it signifies a progeny or off-spring, that is, so many as doe descend out of the loines of such a one: as the generation from Abraham to David, Mat. 1. Sometimes it signifies a kinred or stocke; and so not onelyonly carnall but spirituall: and thus wicked men are said to be an adulterous and untoward generation, Mat. 12.39. faithlesse and perverse, Mat. 17.17. & so it is no priviledge to be one of that generation: but we are called upon to save our selves from this untoward generation, Mat. 12.40. so that it is a priviledge to be one of this sort or kinred. They are the generation p. 317of vipers, Mat. 3. Now there is another kind of spirituall alliance, and that is it whereby all Christians are a-kin one to another through the blood of Christ, as they all descend of the second Adam: and of this it is, that the Prophet speaketh, Esay 53.8. when admiredly he faith of Christ, Who can tell his generation? And thus the godly are begotten of the best blood in the world, because they are begotten of the blood of Christ, Ioh. 1.13.

The doctrine then is, That godly men are the happiest men in the world, in respect of their kinred and alliance. None come of so good a kinred as godly Christians: which may appeare by divers reasons;

First, because they descend of the best blood,Godly Christians come of the b…st kinred: which …p…eares by many reasons. being the generation of Christ the second Adam; and so are better borne than they that can tell of their great Nobility and Blood, both by the fathers and mothers side, Ioh. 1.13.

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

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

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

Fifthly, because there are so many of the kinred. The meanest Christian is a-kinne to all the Saints in heaven, and to all the godly in earth or on earth: and there is no kinred in the flesh that can attaine to the like number of kinsfolkes in any degree of comparison worth the speaking of.

Sixthly, because they are all accepted into high favour with the King of Kings. Though a King on earth, out of his love to one person, would do much for many of his kinred, yet it is never seen that all the kinred universally are preferred and entertained into speciall favour with the King: yet so it is with all the godly: it is true of all, & of every one, that they are his peculiar treasure.

Seventhly, because all our kinred will doe for us; there is none of them but are able to pleasure us: whereas in carnall kinred, one may bee a-kinne to so great persons, that they will do nothing for them.

Eightly, because other kinred may and will die, and leave us: but all this generation lives for ever.

Uses. The consideration whereof may serve for divers reasons.

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

Secondly, hence we should learne how to esteeme of godly Ministers: for hereby is implyed that they are the Fathers and Princes of the Tribes in this holy Nation.

Thirdly, it should teach us many duties concerning the godly, to whom we are allied.

First, to study our genealogie, and get the knowledge of as many of our kinred as we can.

Secondly, to glory in our kinred, to joy in our happinesse herein.

Thirdly, to do all good we can to our kinred, even to the houshold of faith, for this very reason, because they are our kinsmen in the spirit; and in particular, we should be ready to do all that for them, which the law of kinred bindeth us unto: viz.

p. 318First, we should acknowledge them, and not hide our selves from any that is godly.

Secondly, wee should receive one another heartily and willingly, without grudging or murmuring.

Thirdly, we should defend one another, and be ready in all oppositions to stand for the godly.

Fourthly, we should shew all bowels of mercy, and tender kindnesse, and pity, and sympathize in their necessities and miseries.

Fourthly, we should hence learne to be provident to preserve our owne reputation, that we be no way a dishonour and shame to our kinred, but learne of the wise steward, by lawfull meanes to preserve our credits, and provide for our selves, though hee did it by unlawfull: for our Saviour noted this defect, when he said▪ The children of this world are wiser in their generation, than the children of the light, Luk. 16.8.

Thus much of their kinred or generation.

A royall Priest-hood.]

These words containe the two next prerogatives; which have so much connexion one with another, that they are joyned together as inseparable.

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

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

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

These words, with those that follow, are in Exodus expounded, or rather propounded indefinitely to the Israelites, but in this place limited to the elect onelyonly; which shewes, that promises and priviledges of right belong onelyonly to the elect and chosen of God, &c.

Royall.]

Christians may be said to be Royall in foure respects.

Godly men are Royall many wayes.First, comparatively with wicked men: for whatsoever their condition bee, yet if their estate be compared with the miserable condition of all impenitent sinners, it is a Royall estate, they are like Kings in respect of them.

Secondly, as they are united to his body, who is the greatest King, as members of Jesus Christ, who is King of Kings, Revel. 19.

Thirdly, because they looke for a Kingdome. It is their Fathers pleasure to give them a Kingdome; they shall one day raigne, and therefore are Royall.

Fourthly, because for the very present in this life they have the state of Kings: They have the state of Kings in this life I say. For (first) they appeare clad in purple. The Romans knew who was King▪ when they saw the man clad in purple Robes. Christians have royall garments, garments of Salvation; the righteousnesse of Christ doth cover them, which so soone as they put on, they are saluted for Kings in heaven. Secondly, they have the attendance of Kings, a great traine and guard about them; no King like any of them, that is not one of them; for they have the Angells for their guard, and as ministring Spirits to them, Psalm. 34. and 91. Heb. 1.14. Thirdly, they have the dominion of Kings, and soveraignty and power of Kings: and so (first) the whole world is their Kingdome, in which they raigne: they are heires of the world, Rom. 4 and so our Saviour faith, They inherit the earth, Matth. 5. Fourthly, their owne hearts are as a large Kingdome, in which they sit and raigne, governing and ruling over the innumerable thoughts of their mindes and affections, p. 319and passions of their hearts: among which they doe justice, by daily subduing their unruly passions and wicked thoughts, which like so many Rebels, exalt themselves against the obedience should be yeelded to Christ the supreme Lord and Emperour; as also by promoting the weale of all those saving graces which are placed in their hearts, nourishing and lifting up all good thoughts, and cherishing all holy desires and good affections; conscience being, by commission, the chiefe Judge for their affaires of this whole Kingdome. Fifthly, it is something royall; and which proves them to bee Kings, they have a regall supremacie. A King is hee that judgeth all, and is judged of none: such a one also is every spirituall man said to be, 1 Cor. 2. ult. Sixthly, they prove themselves Kings by the many conquests they make over the world and sathan, sometimes in lesser skirmishes, sometimes in some maine and whole battels.

Ob. Might some one say, Is this all the Kingdome of a Christian? This is infinitely below the magnificence and honour of an earthly Kingdome, &c.

Sol. God hath done more for the naturall man, or for the nature of men, for providing meanes for this spirituall Kingdome, than in opening a way for earthly Kingdomes; which may appeare by divers differences. For,

First, none but great men, and of great meanes,Differences between spirituall and earthly Kings. can attaine to the Kingdome of this world: but here the poore may have a Kingdome as well as the rich. Blessed are the poore in spirit, for theirs is the Kingdome of heaven.

Secondly, while the father lives, the little child cannot raigne: whereas in this Kingdome, little ones attaine to the Kingdome, and safely hold it, Matth. 18.

Thirdly, this Kingdome is of heaven, wheras the others are only of the earth.

Fourthly, these Kings are all just; there is none unrighteous can possesse these thrones: they are all washed, justified and sanctified: there is not a drunkard, a railer, a buggerer, and adulterer, a murtherer, or any the like amongst them, which is no priviledge belonging to the Kingdome of this world, Rom. 14.17. 1 Cor. 6.9, 10, 11. Gal. 5.21. The godly are Kings, such as Melchisedech was, somewhat ob…cure in the world, but they raigne in righteousnesse, in peace, none like them, Heb. 7.

Fifthly, the godly have received a Kingdome that cannot be shaken. Their Kingdome is an everlasting Kingdome, Heb. 12.28. but all the Kingdomes of the world may be, and have beene shaken, and will be ruined, and end; whereas the godly that set out in soveraignty over lesser dominions, and with lesse pompe, yet increase so fast, till at length they attaine the most glorious Kingdome in the new heavens, and new earth.

The use of all this may be divers.

Uses. First, for singular comfort to the godly: what account soever the world makes of them, yet here they see what God hath ordained them unto: it matters not for the worlds neglect of them; for Gods Kingdome comes not by observation: and in particular, it should comfort them into two causes: First, in matter of service; when they come to stand before the Lord, they must know, that they are honourable in Gods sight. He respects them as so many Kings in his presence. Secondly, in the mortification of vices; they have received power and authority as Kings, and therefore no rebellious conversation can so exalt it selfe, but it may be subdued. The oyle of God is upon them: and what can the greatest Rebels doe against the power of the King?

But secondly, withall here is terror to wicked men. For this is the priviledge onelyonly of the godly: and it is certaine, that wicked men are in Gods account as base, as the godly are honourable; they are thrust besides these thrones. And so are both sorts of wicked men: for not only openly profane men are to p. 320be smitten with this terrour, but also hypocrites. It is true indeed, that hypocrites act the parts of Kings, but they are onelyonly such Kings as Players are upon a stage, they speake of the words, or the words of Kings, but are not so indeed. For they are by the wiser and better sort accounted as Rogues, and the scum of the people: even so are wicked men in Gods account; neither will their outward shewes helpe them. For the Kingdome of God is tried not by words, but by the power of it, 1 Cor. 4.20. And withall unruly Christians may be hence checked, such as will not be ruled by their teachers: such were the Corinthians, they reigned without Paul, and their godly teachers. But the Apostle wisheth they were indeed Kings, or did indeed reigne. Why bearest thou the name of a King, and canst not rule thy passions?

Thirdly, divers uses for instructions may be hence gathered: for,

First, we should hence learne to honour poore Christians: they are spirituall Kings, as well as the kings of the earth: And we know what a stirre we would make to entertaine the Kings of this world, Iam. 2.5.

Secondly, we should hence bee stirred up in desire after this Kingdome, to pray for it, that it may come, and that God would count us worthy of such a Kingdome, Matth. 6. 2 Thess. 1.5. And to this end we should looke to two things:

First, that we seeke this Kingdome first above all other things, Mat. 6.

Secondly, that we should refuse no paines nor hardship for the entertainment of true godlinesse: This Kingdome of Heaven should suffer violence, and the violent onelyonly will take it by force, Mat. 11.12. It is an easie thing for Iohn to be a partner in the patience of the brethren, when hee is a partner with them in the Kingdome of Jesus Christ, Revel. 1.9. It is no great thing men can suffer, if we consider it is for a Kingdome: and the want of outward things should the lesse trouble us, if God make us so rich in spirituall things.

Thirdly, we should hence especially learne to live in this world like Kings: and this Christians should shew,

First, by declaring their conquest over the passions and desires of their own hearts. It is a royall quality in a Christian, to be able to shew all meeknesse of minde, and temper, and sobriety, in being able to deny unto himselfe what may not be had without sinne or offence. Hee that winnes the conquest over his owne heart, is greater than he that winnes a City.

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

Thirdly, by serving the publike. Kings are the common treasure of the subjects: they are appointed for the good of many Christians, and should shew that they remember that they are Kings, by devoting themselves to all possible profitablenesse of conversation.

Fourthly, by their contentation. What should they feare? or what should discontent them? Hath no… God given them a Kingdome, and great glory?

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

Priest-hood.]

The fourth thing, for which Christians are commended, is their Priest-hood, which notes the honour of their imployment in things that concerne God and his service, Es…. 61.6. Rev. 1.6, &c.

Now the Priest-hood of Christians is a singular priviledge, if we (first) either p. 321consider the kindes of Priest-hood: or secondly, the specialties of their calling and imployment. First, for the kinde: The Priest-hood of Christians is better than the Priest-hood of the Levites the sonnes of Aaron, because it is a royall Priest-hood: they are Priests after the order of Melchizedeck, as Christ himselfe was, in which order every Priest was a King; so were none of the sonnes, or house of Aaron. Secondly, and for the specialties of favour imported in the Priest-hood of Christians, divers prerogatives are included in it: For first, the Priest-hood of a Christian imports separation and consecration to God. The godly of all the people in the world are the only people that are devoted to God, & chosen out of all the world as his portion, as the Levites were out of all Israel. Secondly, it imports neernesse & constancie of communion with God. The Priests lived in Gods house, and stood alwaies before the Lord, dwelt in his presence, and did approach neerer to him than all the people else: so do the godly spiritually: They onelyonly dwell in his sight, and enjoy his speciall presence, and see the glory of his presence, and have their soules satiated with fatnesse arising from the comfort of Gods favourable presence, Ier. 31.14.

Uses. Now the consideration of this excellent Priest-hood of Christians should serve, first, for consolation: secondly, for instruction: and thirdly, for great reproofe.

First, it should much comfort godly and carefull Christians to consider, how neere God hath placed them to himselfe, even in his chamber of presence, as it were: and how meanly soever the world doth account of their service, yet they hence know, that their Priest-hood is a royall Priest-hood, and the godly imployments of religious men are more honourable, than the greatest imployments of the greatest Monarchs of the earth: and withall it may specially comfort fearfull Christians against one scrup…e; They sometimes are afraid to goe into Gods presence, or they doubt their accesse, they are so unworthy to come before the Lord. Why? this word Priest-hood should satisfie them: For it imports that they are priviledged by their calling to come before God. The Priests might enter into the house of the Lord, yea they must doe it, it was required of them: it was a sinne if they did it not, and they did not sinne by doing it.

Secondly, the Priest-hood of Christians should put them in mind of divers duties; as,

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

Secondly, it should teach Christians to strive to be of an harmelesse and inoffensive disposition. The Priests in the Law of God were men without blemish: and so should Christians in the Gospel. Phil. 1.2, 15.

Thirdly, we should hence learne to set the Lord alwayes before us, and to walke before him, seeing it is our office to keepe in the Temple, and to bee neere the Lord.

Fourthly, it should compell upon us a care of our sacrifice: The maine worke of the Priests was to offer sacrifices: Now our sacrifices are principally prayers and good workes, as more at large is shewed on the notes of verse 5. and in these we must be daily imployed: But then we must in all our services looke to the rules of sacrificing, which …as I …aid… I have handled at large vers. 5. onelyonly for the present remember these few things:

First, that their sacrifices are worth nothing, without an Altar to sacrifice them on: and this Altar is Jesus Christ, Heb. 13.10.

p. 322Secondly, that thou must have fire to burne the sacrifice on the Altar; and this fire is holy affections, Mark. 9.

Thirdly, that in all thy sacrifices thou must keepe out leaven: now the spirituall leaven, that marres thy sacrifices, are, first, malice: secondly, any notable wickednesse: thirdly, evill opinions: fourthly, worldly griefe and passions, which like leaven sowreth the sacrifice.

Thus of the secon… principall use.

Use 3. This may serve for reproofe of divers sorts of men: as,

First, of the Papists. They have fire but no Altar, and therefore cannot sacrifice: they have zeale, but not knowledge, as was said in the case of the Jewes, who knew not the righteousnesse of Christ.

Secondly, of the carnall Protestants. They have an Altar, in that they professe justification by Christ: but either they have no sacrifice, or no fire. The rich among them bring not their sacrifice of almes, and all sorts neglect prayer and good workes; or if they doe any service to God, there is no fire to burne the sacrifice: they serve God without zeale and holy affections.

Thirdly, hypocrites are here rebuked. They bring for matter the right sacrifices sometimes, and they have fire too: but it is strange fire many times: they have zeale, but it is rash and unwarranted: they doe good duties in an ill manner, or spend their zeale on traditions, either on the left hand, or on the right.

Fourthly, fearfull Christians are here reproved, because when they have sacrifices, and an Altar, and fire too, yet they beleeve not the attonement may come by it, or the acceptation of them from God.

Thus of the fourth point.

An holy Nation.]

The holinesse of a Christian is his fifth prerogative, wherein he excels all other people: and the godly are holy many wayes. Some are lesse principall: some are more principall.

Christians are holy many wayes.First, they are holy in respect of Gods appointment and calling: God hath decreed them to holinesse, Eph. 1.4. and created them to good workes, Eph. 2.10. and called them to be Saints, 1 Cor. 1.16.

Secondly, they are holy in their sect or kinred. They are of an holy kinred: for their Head Christ Jesus is infinitely holy, and their brethren are holy brethren, Heb. 4.1.

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

Fourthly, they are holy in their signes: they weare the badges of righteousnesse. The uncircumcised were accounted unholy; and the Jewes a holy nation, because being circumcised, they had the signe of righteousnesse: so are Christians holy by Baptisme sacramentally.

Fifthly, they are holy in regard of separation from the wicked and the world. A thing was said to be holy in the Law, which was separated from common uses, to the use of the Tabernacle: so are the godly holy, because separated from the unholy.

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

First, of justification: they are holy by the imputation of the perfect holinesse of Christ, and so are they as holy as ever was Adam in Paradise, or the Angels in heaven.

Secondly, of sanctification: they have holinesse in their natures, and they practice holinesse too: and thus they are holy in heart, and by inchoation. They have grace in all parts, though not in all degrees and they are not destitute of any saving or heavenly gift, 1 Cor. 9.11. And this kinde of holinesse p. 323must not be slighted or meanly accounted of: for first, it is a holinesse wro…ght by the holy Ghost. Secondly, it is presented to God by the intercession of Christ; whereby all imperfections are covered. And thirdly, it is acknowledged in the covenant of grace, which admits of uprightnesse and sincerity instead of perfection, which in the other covenants were required.

Thirdly, they are holy in hope, because they looke for perfect holinesse in nature and action, in another world. There is a righteousnesse which they wait for, that exceeds all the righteousnesse that ever was in any man in this world, Christ Jesus excepted.

But I conceit, it is the holinesse of sanctification which is here meant. Now this holinesse consists either of mortification or vivification. Mortification is imployed about the subduing of corruptions; and vivification about qualifying the heart and life of the beleever with holinesse. Vivification also is exercised either about new grace in the heart, or new obedience in the conversation. I take it the later is here meant: and so the Apostle intends to say, that no people are like the beleeving Christians, for the holinesse of their conversation.

Uses. The use of this point may be (first) for great encouragement to the true Christian, notwithstanding all his infirmities with which hee is burdened: and therefore hee should take heed that hee be not wicked over-much, Eccles. 7. that is, he should not thinke too vilely of himselfe: For though hee be guilty of many sinnes, yet he is truly holy, and that many wayes, as was shewed before. God hath done great things for him, that hath given him a holy head, and a holy calling, and especially that he hath already made him perfectly holy by justification, and will make him perfectly holy in sanctification in another world, yea hee ought to take reason of comfort for his holinesse of sanctification; as for the reasons before, so the very holinesse of his conversation is much more exact, than is the conversation of the wicked, or than was his owne before his calling.

And withall this should much stirre up godly men to the care of sound holinesse in their conversation, & the rather because first they were redeemed from a vaine conversation by the blood of Christ, 1 Pet. 1.18. Secondly, they should much thereby advance the profession of true Religion, Phil. 1.27. Thirdly, because a holy conversation is a good conversation, God requires nothing of us to doe, but it is all faire worke, and good for us, whereas when wee have done, the divell, the world, and the flesh worke that, which was extreemly ill for us. Fourthly, we hold our profession before many witnesses, many eyes are upon us, and the most men are crooked, and perverse, 1 Tim. 6.12. Phil. 2.15. and the best way to silence foolish men, is by unrebukeablenesse of conversation, 1 Pet. 2.15. Fifthly, our heavenly Father is hereby glorified, Mat. 5. & 6. Sixthly, it will be a great comfort to us in adversity, 2 Cor. 1.12. Lastly, great is our reward in heaven. For hereby will be ministred abundantly an entrance into the glorious Kingdome of Jesus Christ, 2 Pet. 1.11.

But then we must looke to divers rules about our conversation, that it may be right: for,

First, it must be a good conversation in Christ, 1 Pet. 3.16.Speciall rules for the right ordering of us in an holy conversation.

Secondly, it must be a conversation discharged from those …suall vices, which are hatefull in such as professe the sincerity of the Gospell, and yet common in the world, such as are lying, wrath, bitternesse, rotten communication, or c…sed speaking, or the like, Eph. 4.25. Col. 3.8. 1 Pet. 1.14.

Thirdly, it must be all manner of conversation, 1 Pet. 1.15. wee must shew respect to all Gods Commandements, at home, and abr…ad, in religion, mercy, righteousnesse or honesty.

Fourthly, we must shew all meeknesse of wisedome, when we hea…e outward p. 324praise, or do good, or are to expresse our selves in discourse, or otherwise, Iam. 3.13. 2 Cor. 1.12.

And that we may attaine to this holinesse of conversation,

Meanes for obtaining an holy conversation.First, we must walke according to the rule of Gods Word, and let that be a light to our feet, and a lanthorne unto our paths, Gal. 6.16. Ioh. 3.21.

Secondly, wee must set before us the patterne of such Christians, as have most excelled that way, Phil. 3.17. and walke with the wise.

Thirdly, especially as obedient children, we should learne of our heavenly Father to fashion our selves according to his nature, and in all conversation strive to be holy, as he is holy: and as it followes in this verse, we should studie and strive to shew forth the vertues, that were eminent in Jesus Christ, 1 Pet. 1.15, 16. and 12.10.

Thirdly, in so much as holinesse is the prerogative of a Christian, it should teach all sorts of men to try themselves, whether they have attained true holinesse, or no: so as they bee sure their holinesse exceed the holinesse of the Scribes and Pharisees: for else they cannot enter into the Kingdome of heaven. For a Christian must have that holinesse of conversation, which no wicked man can attaine unto. Now that this triall may bee done effectually, I will shew wherein the holinesse of a true Christian exceeds the holinesse,

First, of a meere civill honest man.

Secondly, of the most glorious Hypocrite.

First, for the meere civill honest man: The true Christian exceeds his righteousnesse, both in the righteousnesse of faith, and in the internall holinesse of the heart, and the power of holy affections: but because it is holinesse of conversation, which is especially here meant, I will touch the differences in conversation; and so,

Differences between the holinesse of conversation in civi…l honest men, and Gods elect.First, they differ in one maine cause of orderly life. For the holinesse of the godly Christian proceeds from a regenerate heart: whereas the meere civill man is so naturally, or onelyonly by restraining grace: he hath not beene in the surnace of mortification for sinne.

Secondly, the meere civill honest man glories in this, that he payes every man his owne, and is no adulterer, or drunkard, or the like notorious offender: But for the most part he is altogether defective in the religious duties of the first table, especially in the duties of the Sabbath, and the religious duties he should performe in his family.

Thirdly, the meere civill honest man makes conscience of great offences, but cares not to be stained with lesser sinnes; whereas the true Christian lives circumspectly, and makes conscience of the least Commandement.

Secondly, now for the hypocrite: Though the difference be hidden, yet it may be assigned in divers things, as,

Differences be…weene the hypocrite and Gods elect in the holinesse of conversation.First, the holinesse of the godly Christian flowes from a pure conscience, and faith unfained: whereas there is no such repentance, or faith in the hypocrite.

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

Thirdly, the true Christian obeyes in all things: the hypocrite but in some, as here for the most part they may be found tainted with some evill vice.

Fourthly, the true Christian is carefull of his conversation in all places and companies: the hypocrite onelyonly, or chiefly, when he is where he thinkes hee shall be observed and marked.

Fifthly, the true Christian will not cease bearing fruit, what weather soever come, Ier. 17.7, 8. But the hypocrite gives over, when hard times come. He is not like the good ground, that brings forth fruit with patience: The hypocrite will not hold out till the end, though the times bee peaceable till his death. p. 325For the most part, he then beares the burthen of his hypocrisie, he cannot die in peace.

Use. Lastly, this is a terrible doctrine for open and notorious offenders. For hereby it is apparent they are strangers from the Common-wealth of Israel, and are not of this nation; their language and their workes betray them: Drunkards, Adulterers, Swearers, Lyers, Usurers, and such like, cannot inherit, or have any lot in this heavenly Canaan. For all this nation is holy, and such are not they, their owne consciences being Judges.

Nor is it a pleasing Doctrine to scandalous professors: For such as give scandall, are either hypocrites, or godly: If they bee hypocrites, their scandalls betray them, and testifie to their faces, they have no lot among the Saints: and if they be godly Christians, that have fallen through weaknesse, yet they have cause to be much humbled: For by them the name of God is blasphemed; and besides many other inconveniences that will pursue their fall, this is not the least, that hereby they have weakned their evidence, and wonderfully darkned the markes of their happinesse: For if the godly be a holy nation, how discomfortably have they provided for themselves, and their owne soules, that have so stained their profession and holinesse!

An holy nation.]

The sixth prerogative of Christians is imported in this word Nation, The sixth prerogative is their number.which shewes the number. For though all the wicked are more in number than the godly: yet such is the glory and greatnesse of the number of all the godly of all ages, that if we could behold them on earth, as wee shall see them in heaven, and at the last Judgement, we would wonderfully admire the beauty and multitude of the Christian Armie. All the godly together make a goodly Nation, and though in largenesse of number they do not goe beyond the wicked, yet in the priviledges of their number they goe farre beyond them. They are all one, and a whole Nation of them, which imports divers priviledges.

First, they are all originally of one blood, borne of the blood of Jesus Christ.

Secondly, they are all governed by one Ruler: their noble Ruler is of themselves, there is one heart in them to serve the Lord.

Thirdly, they are all governed by one booke of Lawes.

Fourthly, they all enjoy the same priviledges in the communion of Saints, even those before contained in this verse.

Fifthly, they all enjoy the love of God: they are his portion. As Israel was his out of all the world: so the godly are his, and make all but one Nation.

In that all the godly are one Nation, divers things may from thence be observed by way of use.

Use. First, it should be very comfortable to all that are truly godly; and so it should comfort them divers wayes. First, against the fewnesse of them that live in one place, & so against the reproach of the world for that reason. For here they may know that if all the godly were together, there would be no cause to despise them for their number. Never such a Nation of men, as they▪ Secondly, in the case of adversaries, the gates of hell shall not prevaile against them. They are a whole Nation of them, they may be oppressed, but they can never be utterly rooted out. Thirdly, in respect of their consanguinity with all the godly: though they differ much in estate or condition, yet wheresoever, or howsoever they live, they are all country-men, they are all of one Nation; the partition wall is broken downe. All godly Christians, whether Jewes or Gentiles, are but one Nation. Fourthly, in respect of the government and protection of Christ over them. Why cryest thou then, O Christian, Is there no King in Sion?

Secondly, hence some use for instruction may be made. For first, wee may here learne to know no man after the flesh. All other relations are swallowed p. 326up in this relation: when thou art once converted, thou needst not reckon of what country thou art, or how descended, for thou art now onelyonly of the Christian nation. All godly men should acknowledge no respects more than those are wrought in them by Christ. Secondly, since Christians are all countrymen, and seeing they are like the Jewes, dispersed up and downe the world, they should therefore be glad one of another, and make much one of another, and defend one another, and relieve one another by all means of help and comfort.

Thirdly, they should therefore observe the fashions of the godly, and bee more strict to follow the manners of their nation, wheresoever they come.

A peculiar people.]

The acceptation of the words.The Latines render the words of the originall, Populus acquisitionis. In the Greeke it is, foreign. The word rendred peculiar, signifies sometimes conservation or saving, as Heb. 10.39. to the saving or conservation of the soule: sometimes, purchase, as, the Church was purchased by his blood, Act. 20.28. sometimes, possession or obtaining, as, Hee ordained us to the obtaining of salvation, 1 Thess. 5.9. and the glory of Christ, 2 Thess. 2.14. Neither do Interpreters agree about the attributing of what felicity the word imports. For one would have the sense thus, Populus acquisitionis, that is, the people he could gaine by; intending thereby, that the Apostle should say, that the godly were the onelyonly people that God could get any thing by. Others would have it thus: A people for obtaining, that is, of heaven: and so the sense is, 1 Thess. 5.9. that they are a people God hath set apart to obtaine heaven, or to gaine more than any people. Others thus: A people of purchase, that is, such as were purchased, viz. by the blood of Christ. And so the people of God were purchased out of the world by the blood of Christ: and the Israelites were typically redeemed out of Egypt by the blood of the Lambe. The godly are a people bought at a great price; none ever so dearely ransomed. But I take it as it is here rendred, A peculiar people: and so the word may intimate a double reason.Doct. For first they are a peculiar people, because God hath every way fashioned them for himselfe. Secondly, they are a peculiar people, because they are his treasure, yea, all his treasure. The godly comprehend all his gettings: they are as it were all he hath. And so Exod. 19. vers. 6. may explaine it.

Use. The use may be partly for consolation, and partly for instruction.

First, it should exceedingly comfort the godly, to know their acceptation with God: they are in high favour with him: they are his very Favourites. And this should distinctly comfort them divers waies: as first, that God doth make so much account of them, to love them as any covetous man can love his treasure. Hence God is said to delight in them, to rejoyce over them with joy, and his mercy to them pleaseth him. Secondly, it should comfort them in respect of the suites they may obtaine from God. Hee is rich to all that call upon him. No King can doe so much for his Favourites, as God can and will doe for his. Gods favourites may aske whatsoever they will, and be sure to have it, and therefore it were a shame for them to be poore. Thirdly, the favourites of earthly Princes may lose all, and fall into the Kings displeasure, and so be undone for ever, and goe out with singular disgrace and ruine: but Gods Favourites have this priviledge; they shall never lose the favour of God. He will love them to the end, Iob. 13.1. Nothing shall separate them from the love of God in Christ, Rom. 8. ult. God hath not appointed any of them to wrath, but to the obtaining of salvation, 1 Thess. 5.9, 10. And all this should be the more comfortable, because God respects no persons. Every subject cannot be the Kings Favourite; nor is every servant, in Ordinary; nor is every one that serves, in the Chamber of presence, or Privie-Chamber: but in Gods Court all servants are Favourites; and hee hath treasure enough p. 327to enrich them all, and affection enough to love them all.

Secondly, divers instructions may be here gathered: for if we be Gods Favourites, and his treasure, it should teach us,

First, to live comfortably, even to live by faith, to trust upon Gods favour for life and salvation; nor need wee doubt our pardon, nor question our preferment.

Secondly, to live humbly, to be ever ready to acknowledge, that it was Gods free grace that hath raised them up from the very dunghill, as it were, to such high preferment: we must confesse that we hold all from him: we must humble our selves, seeing we have this honour to walke with our God. Pride is one of the first things destroyes the favourites of the world.

Thirdly, to live holily, denying ungodlinesse and worldly lusts, and living religiously, and soberly, and righteously in this present world: since he hath redeemed us to bee a people peculiar to himselfe, wee should be zealous of good workes. An exactnesse of living is required of such as must live in Princes presence: and since God hath bought us at so deare a rate, wee must not live to our selves, but to him that died for us, 2 Cor. 5.15. Tit. 2.12, 14.

Fourthly, to submit our selves to Gods disposing: we are his treasure: it is reason he should doe with his owne what hee will; and the rather, because hee will never imploy his treasure, but for advantage. He that blamed the evill servant for not gaining by his talent, will certainly himselfe gaine by all the waies he imployes his owne treasure.

This doctrine should serve also for a double warning to wicked men. First, to take heed how they wrong Gods people: if they touch his Annointed, they touch the apple of his eye. Hee will be sensible and requite it. They are not in a safe condition that wrong the Favourites of Kings; their backes are as good as broken; and every man is afraid of them: and it is no lesse danger to be injurious to that people which is so deare to God. And withall, this doctrine should teach us and them, that if they have any desire to get the King of heavens pardon, or to obtaine favour with him: if they have any minde to repent they should do well to get some of those Favourites to commend their suit to the King; God will not deny them: The prayers of the righteous availe much, especially if they be earnest with him.

Hitherto of the enumeration of the particulars of the prerogatives of the godly: the end of them follows, viz. That they may shew the vertues of Christ that called them.

Vertues.

The originall word here translated vertues, is but sparingly used in Scripture: the Apostle Paul onelyonly useth it once, viz. Phil. 4.8. and the Apostle Peter here: and twice in the next Epistle:The sense as the word is taken for praises. neither doe Interpreters agree about the translation of it. For many following the Syriach, render it praises, and not vertues: and so the meaning is, our priviledges are bestowed upon us to this end, that we should shew forth the praises of Christ; and that divers waies.

First, by embracing these prerogatives themselves. For these do set out much the praises of Christ: as his love to man, his wisdome and power, that could redeeme a people out of such misery to happinesse, and his singular acceptation with his Father, from whom hee obtained such large prerogatives for his servants.

Secondly, by thanksgiving, when we praise God for Christ, and give praise to Christ for all his goodnesse and love to us.

Thirdly, by commending the riches of the love of Christ to us, setting forth his praise from day to day, as we have occasion by discourse to others.

Fourthly, by living so as that God in Jesus Christ may bee glorified in the wo…ld, especially in the Church.

p. 328Now other writers follow the native signification of the word, and translate it vertues, but with different interpretation. For some by the vertues of Christ understand the benefits exhibited to us by Christ, and so wee are enriched with the former priviledges, that so wee might make it appeare, …ow much we have gained by Jesus Christ: And these benefits of Christ wee shew forth by thansgiving to God, daily praising him for them, as also by the word of exhortation, when we call upon others to seeke after them; and lastly, by carrying our selves so, as may become so great treasure, keeping them with all care, esteeming them above all gettings, and living as contentedly, as if God had given us a Kingdome on earth, and ordring our conversation so, as men might see our care of good workes becomming such high preferment.

But I rather follow those Interpreters, that take the word, as it properly signifieth, for the gifts of the mind in Christians bestowed upon them by Christ, and so it is originally a philosophicall word, expressing those endowments of the minde, which Philosophers in their Ethickes prescribed; and it is the more sparingly used by the Apostle, because it is too low a word to expresse the worth of the rich mercies and graces of Christ: and the Apostle Paul, Phil. 4.8. when he saith, If there be any vertue, &c. meaneth, that if there were any vertue, in which Philosophers did excell, they should strive not to come behinde those naturall men, even in those vertues, such as were chastity, liberality, temperance, sobriety, magnanimity, truth, justice, and such like.

Now as the Scripture taketh notice of vertue, it belongs to the duties of the second table, as godlinesse doth to the first: and though vertue considered morally, hath nothing supernaturall in it; yet considered as it is propounded here, it is of singular worthinesse to be regarded. For though those vertues which were in the Philosophers were but naturall; yet there were certaine vertues in Christ belonging to the second Table, which as the patterne is given us in him, could never bee found in meere naturall men; so that the Apostle doth of purpose separate the consideration of vertues, and in especiall call upon us to get framed in us those vertues, which did most shine in the nature and conversation of the Lord Jesus Christ.

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

First, that every Christian is bound to imitate the speciall vertues of Jesus Christ.

Secondly, that it is not enough to have those vertues, but they must shew them forth accordingly.

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

Fourthly, the Periphrasis, by which Christ is described, is to be attended when he saith,The first …. It is hee that called us. For the first of these, it is apparent, that the Apostle takes all the godly bound to the imitation of the vertues of Christ.

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

First, not his infirmities: for though they were unblameable, and without sinne,Five things we are not to …. yet they imported weaknesse: and so, though they be in us, yet wee are not to strive after the attainment of them.

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

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

Fourthly, not his workes of obedience, as the son of Abraham, to the Mosaicall p. 329Lawes, those that were Ceremoniall: for Christ must be considered as the sonne of Adam, and not as the sonne of Abraham. As the sonne of Adam, he was bound to the Morall Law, whether as it was first written in mens hearts, or as after it was taught by tradition, and at length by the Writings of Moses.

Fifthly, wee are not bound to follow every action of Christ in indifferent things, no not in such as had some circumstantiall relation to religious duties: such as were to sit and preach, or to preach on mountaines, or by high way sides, and in a ship, or to pray all night, or to weare a garment without a seame, or to sit at the Paschall Supper, and a multitude of such like instances: such as was the Commandement to his Disciples, to take nothing for their journey, neither staves, nor scrip, nor money, nor two coates: and so he preached the Gospell freely himselfe, and such was his lifting up of his eyes to heaven in prayer.

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

It is the duty then of every Christian to study the life of his Saviour, and seeke to imitate those things were most eminent in him. Now that this point may more distinctly bee observed, wee must consider what those vertues are, and were, which in Christ did so much excell, and in Scripture we are charged specially to imitate, and would so much adorne the lives of Christians.

There are nine vertues which did exceedingly excell in Christ,Nine vertues in Christ, which we must shew forth in our lives. 1 Wisedome. and would marvellously adorne the lives of Christians, if they would walke as Christ hath left them example; which I may reckon in this order.

The first was wisdome and discretion. The people wondred at his gracious words, and the wisedome that was in him, Luk. 4.22. and he requireth of his Disciples, that they should bee wise as serpents and innocent as doves, and they should grow in understanding and wisdome, Col. 2.2, 3. and 3.10.

Now, this wisdome of Christ wee should shew,

First, by restraining rash zeale and furious sentences upon wicked men,How we should shew it, viz. five wayes. as Christ did, Luk. 9.55.

Secondly, by avoiding with discretion the snares which are laid for us by our adversaries, being advised how wee let fall any thing might bring dishonour to our profession, and needlesse danger to our estates. This discretion our Saviour Christ shewed, when hee was tempted with hard and dangerous questions, as that about Cesar, and the questions of the Lawyers, & Sadduces.

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

Fourthly, by giving place oftentimes to the sudden and violent furies of wicked men, when they will run on wilfully, till there may bee convenient time to deale with them: so did Christ often avoid the commotions of his adversaries.

Fifthly, by gracious words, and fruitfull communication, when we so speake as becomes the Oracles of God, with all reverence and power, 1 Pet. 4.11. Luk. 4.22. It was in particular a singular discretion in Christ, that when hee was asked vaine questions, or such as were not so fitly propounded, he answers so as may most profit, declining the answer that should onelyonly feed curiosity, or the like ill humours.

But yet it manifestly appeares by the practise of Christ,What it must not have in it. that this wisedome must not have in it either forbearing of just reproofes, or dissimulation, or the omission of necessary duties, or the practise of unlawfull things for feare of men, or a subtilty only to compasse great things for ones self, or a deniall of the truth, or such like.

p. 330The second thing in Christ was meeknesse: and this we are charged to learne of Christ,2M…eknesse, Mat. 11.29. And thus Paul beseecheth them by the meeknesse of Christ, 2 Cor. 10.1.

shewed in … things.Now we should shew this meeknesse (first) by restraining the passions of our hearts, such as are anger, malice, wrath, bitternesse, and the like: this way our Lord Jesus did wonderfully excell. Secondly, by avoiding strife and contention. Do nothing through strife, saith the Apostle, Phil. 2.4. but let the same minde be in you, that was in Christ. Thus it is a singular praise to be gentle, Iam. 3.17. Thirdly, by an easie subjection to Gods will to beare the yoke of God, is to imitate Christ herein, to bee easily perswaded or intreated to doe those things which belong to our duty and Christian obedience, Matt. 11.29. Fourthly, by gentle dealing with such as have fallen through infirmity. This is required of us, Gal. 6.1. And thus did Christ toward Peter after his fall: hee never shewed his displeasure, when he saw he was displeased with himselfe.

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

which is shewed three w…ies.First, by making himselfe of no reputation, Phil. 2.8. He abased himselfe, to take our nature upon him. Hee hid for a time, the glory he had with the Father; and besides, he shewed it by avoiding many times applause and fame of the people. Hee sought not the honour of men. Hee suppressed often his owne praises, Ioh. 5.43, 44. And thus we shall doe likewise, if our praise bee not of men, but of God, and that we doe nothing through vaine glory, Phil. 2.4,6. And as he did not seeke the applause of others, so hee did not give witnesse of himselfe, Ioh. 5.31. He praised not himselfe: and we should shew our humility by a low opinion of our selves, thinking better of others, than of our selves, Phil. 2.4.

Secondly, by making himselfe equall with them of the lower sort, which is required of us, Rom. 12.16. and was performed by him, when hee forced with Publicans and sinners, and the meanest of the people, magnifying the poore of this world.

Ob. Might some one say, Yea, this shewes the pride of professors now: for they will not sort nor converse with their neighbours, especially if they be, as they account them, but guilty of any crime, such as drunkennesse, whoredome, swearing, &c.

Sol. The example of Christ is perversly alledged, to condemne the godly herein: for they do onelyonly professe a resolution to shunne all needlesse society with open wicked men. Two things may be said about Christs practise herein: First, that he conversed with them, not as a companion, but as a Physician. He came to them, as the Physician doth to his Patient, to heale them: and thus it is not denied, but the company of the worst men may bee resorted unto, viz. when we have a calling and fitnesse to reclaime them. Secondly, consider well what these persons were, with whom Christ sometimes kept company. The Publicans were such as gathered toll or tribute-money for Caesar, and for that reason were extreamly hatefull among the Jewes, who liked not to be subject to forraine government: but it is not manifest, that they were men of notorious evill conversation. It was the stomacke of the Jewes, not the wickednesse of the men, made Publicans to be so hatefull. And whereas it is added, that he kept company with sinners; it may be answered, that they were penitent sinners, as our Saviour said of them, Mark. 2. It is true, some of them had beene notoriously wicked, as Mary Magdalen, who once had beene a most wanton woman, but was now received to mercy, and had repented with many teares; which though the Jewes acknowledged not, because she was one of Christs Converts, yet to us it ought to be evident.

p. 331Thirdly, Christ shewed his humility by bearing the infirmities of the weak, unto which wee are exhorted, Rom. 15.1, 2. and Eph. 4.2. and Christ practised it daily, by bearing with the strange weaknesses of his Disciples.

Now, these duties of humility we are the more bound unto, more (I say) than Christ, first, because we are sinfull creatures, and ought ever to beare upon us some part of the shame of our offences. Secondly, because wee are infinitely inferiour to him, in respect of his greatnesse. If he that was so great by relation to God, equall to God, and by birth and office, &c. if he (I say) carry himself so humbly, how little reason have we to stand upon birth, riches, calling, gifts, or the like? &c.

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

First, by living in such want of all things, as he affirmes, Luk. 9.57,58.

Secondly, by refusing the preferments were offred him upon sinfull termes;s…wed in foure things. whether by the divell, who offred him all the glory of the Kingdomes of the world; or by men, who would have made him King.

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

Fourthly, by seeking the things of others more than his owne: his life was wholly devoted to the profiting of others.

Thus should we shew our contempt of the world also, by using the world as though we used it not, 1 Cor. 7.31. by not caring for the things of this life with distrustfull cares, Matth. 6. by not seeking great things for our selves, and by looking on the things of others, as well as our owne things, Phil. 2.4. and by acknowledging of spirituall relations with our best affections.

The fift vertue eminent in Christ was Mercy:5 M…rcy, which hee shewed not onelyonly by counsell, perswading his hearers to all sorts of mercy upon all occasions, but by his practise also, by healing both the soules and bodies of all sorts of diseases in all sorts of men, going about and doing good in all places where be came: This is a vertue in many Scriptures much urged upon Christians, Col. 2.12. Rom. 12.1 Tim. 6. Iam. 3.17. and our mercy should have the same praises his had: First, it should be all sorts of mercy, to soule and body:shewed … wayes. Secondly, we should be full of mercy: Thirdly, we should be ready to communicate and distribute: Fourthly, it should be with pitty and bowels of mercy. All this was in Christ, and is required of us.

The sixt vertue in Christ was patience: This vertue we are charged withall,Heb. 12.1, 2.6 Patience, and urged to it by the example of Christ, And thus wee are to learne of him to be a patient people, both for the matter, that wee endure the crosse, Luk. 9.23. 1 Pet. 4.1. and 2.24. and for the manner, we must suffer as he did: First, with silence: hee was as a lambe dumbe before his shearer.to be shewed foure wayes. Secondly, with subjection to Gods will: Father, thy will be done: so David, I should have beene patient, because thou didst it, Psal. 39. Thirdly, with long suffering: Christ bare his crosse daily, and so should wee. Fourthly, with willingnesse: wee must take up our crosse, Luk. 9. Christ despised the shame, Heb. 12. And the rather should we be formed unto patience in all tribulations,Three motives. because wee are (first) sinfull creatures, and have deserved our crosses; so did not Christ in his owne person: secondly, we suffer not such extreame things, as Christ did: thirdly, we have reason to be silent in the evill day, because we have not such wisedome to speake, as Christ had.

The seventh vertue eminent in Christ, was his compassion to his enemies:7 Compassion to enemies. which he shewed divers wayes; as

p. 332First, by praying for them on the crosse, when he suffered the extreamest things from them: Father, forgive them, they know not what they doe.

Secondly, by restraining reviling and revenge: hee rendred not evill for evill, he reviled not againe, 1 Pet. 2.24. Rom. 15.3. Hee would not send fire from heaven upon them, Luk. 9.55.

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

Fourthly, by receiving them with gladnesse, when they repented, as he did the theefe on the crosse.

Fifthly, by mourning for the hardnesse of their hearts and impenitencie: thus he weepes over Jerusalem.

All this is required of us: We should pray for them that curse us, Matth. 5. wee must not render reviling for reviling, 1 Pet. 3.9. and 2.14. wee should mourne for them in their miseries: so did David, Psalm. 35.13, 14. and wee should overcome their evill with goodnesse, as Rom. 12.19, 20.

The eighth vertue in Christ, was harmelesnesse and inoffensivenesse: and we are exhorted to unrebukeablenesse,8 Inoffensivenes. and to live without offence, because we are the sonnes of God, Phil. 2.15. and Christ requires in us the innocency of doves, and for the same reason compares the godly to sheepe. Where I say we should live without offence, I meane, without giving offence: For Christ himselfe, that most innocent Lambe of God, was rebuked, and reproached, and reviled; and so may the most godly Christians. It is a blessed thing to bee reviled for following goodnesse, and for the Gospels sake.

9 Love to the godly.The last vertue, which I reckon in Christ, was his love to the godly: which we are required to imitate, Eph. 5.7, 8. 1 Ioh. 3. Now there are divers things we should learne of Christ in our love to the godly.

First, to love them with a preventing love: for Christ loved us first.

Secondly, to love them though they bee our inferiours: so did Christ love us.

Thirdly, to love them notwithstanding their infirmities: Christ loved the Church, though shee bee blacke, Cantic. 1. and full of spots and wrinkles, Eph. 5.

Fourthly, to love them fervently: Nothing should bee too deare to part with for them: Christ shed his blood for our sakes, Eph. 5.2. 1 Ioh. 3. and withall we should shew the fervency of our love by defending them, as Christ did his Disciples, and by sympathy in all distresses and temptations, as Christ hath a feeling of our infirmities, Heb. 4.15. so we should bee like affectioned one to another, Rom. 12.15.

And thus much of the first point.

The second thing hence to be noted, is, That it is not enough to have the vertues of Christ, but we must shew forth the vertues of Christ. Now wee shew forth the vertues of Christ divers waies:

How many wayes we shew forth the vertues of Christ.First, by observing certaine publike solemnities, as by the use of the Sacraments. For therein we not onelyonly remember the praises of Christ, till he come againe, but also wee enter into bond with God for the imitation of the holinesse which was in Christ.

Secondly, by Martyrdome, when we can resolve to suffer the extreamest things, rather than forsake our innocency. This makes men acknowledge the vertue of Christ in us.

Thirdly, by the power of practice in our conversation; and so to shew them forth, is,

First, to practise them to the life, to make a cleere impression of them in our workes: The word here rendred to shew forth, signifieth to preach; and so p. 333it may note, that wee should practise those vertues so cleerly, that our lives might be as so many Sermons upon the life of Christ.

Secondly, to practise them so, as others may observe them: and so it imports, that upon all occasions in our conversations, which are before other men, we should be sure not to be wanting in those vertues, when we are provoked to the contrary vices.

Quest. But may wee do things for the shew? Is not that Hypocrisie and vaine glory forbidden unto Christians?

Answ. There are some vertues, we can never offend that waies by shewing them: as we can never shew too much wisedome: we may be vain-glorious in too much shew of our knowledge, we may offend in bringing our zeale too much to the shew; but we can never shew too much true patience, or meeknesse, or moderation of mind, Phil. 4.5. we may offend in making shew of divers duties of piety in the first table, as almes, prayer, fasting, Matt. 6. but those vertues here mentioned may on all occasions bee lawfully held out to the best shew. But that I may expresse my selfe more distinctly, outward shewes are then condemned as sinfull, viz.

First, when sinfull things are shewed, as carnall passions, and railing,Seven wayes wherein wee may offend by outward shews. in stead of true zeale.

Secondly, when secret duties are done openly, and for shew, as when private prayer and fasting is so performed, as that others may manifestly observe them, Matt. 6.

Thirdly, when outward shewes are purposely affected: affectation and hunting after applause is condemned.

Fourthly, when care in lesser things is shewed, and the care of greater things is manifestly neglected; this hath grievous irritation in it, and is Pharisaicall, Matth. 23.

Fifthly, when the things shewed are done deceitfully: such was the practise of Ananias and Sapphira. Act. 5.

Sixthly, when men multiply the use of the meanes of holinesse, but neglect the practice of it, Esa. 1. Mich. 6.

Seventhly, when wee shew our gifts of purpose to the contempt and disgrace of others, Rom. 12.16. Iam. 3.10. 1 Cor. 8.3.

The use briefly may be,

First, for humiliation;Use. and so first unto ungodly men in the Church that professe the service of Christ, and claime the priviledges of Christians, and yet in stead of shewing forth the vertue of Christ, shew forth the wickednesse of the divell, by their lewd conversation causing the name of God to bee blasphemed by Papists and Atheists, and all sorts of Heretickes and Sectaries, by their whoredomes, swearing, malice, drunkennesse, and the lusts of their father the divell; and those of all sorts. These are they that carry Christ about in scorne, to be derided of the enemies of the truth: for when with their words they professe Christ, by their workes they deny him themselves, and cause him to be denied by others. Were there not a remnant that beare the Image of Christ in sincerity, who would ever imbrace a religion that were professed by men of s…ch wicked conversation? Secondly, it should exceedingly humble scandalous pro…essers, that would have the world thinke better of them than of the former sort, an… yet become grievous to men by their vile offences. Thirdly, unfruitfull Christians, which lie in a continuall barrennesse, whose ground is alwayes fallow▪ have but little consolation from hence: for though they are better than the former, in that they are not openly wicked, yet they fall short of their duty here, because they do not more effectually shew forth the graces of Christ. And that there may bee a healing of this error, they must amend, first, their ignorance and pray to God to teach them to profit: secondly, p. 334their slothfulnesse, rowzing up themselves to more zeale of good workes, and care to answer the opportunities of well doing.

Use 2. Secondly, for instruction. All that love the Lord Jesus, should hence be perswaded to increase in all care of well-doing, and study how to shew forth the light of their workes before men; and the rather, because,

Motives to the shew of vertue.First, they have received such singular mercy from the Lord.

Secondly, they shallhereby glorifie their heavenly father, and make religion to be well spoken of, Phil. 2.15,16. 2 Thess. 3.21. and put to silence the ignorance of the foolish: we should be as tender of the honour of our profession, as of our owne honour.

Thirdly, they shall hereby wonderfully establish their owne hearts in the assurance of their calling and election, 1 Ioh. 1.5,6. 2 Pet. 1.5. to 10. and much increase their owne contentment, and joy in the Lord, 1 Cor. 15.58.

Fourthly, they shall have a full and plentifull reward in the day of the Lord, Rom. 2.7,8,9,10,11.

Fifthly, the hearts of their teachers shall be hereby filled with joy, when they see they have not laboured in vaine, Phil. 2.16.2 Cor. 3.1,2,3.

Of him that, &c.]

In the third place it may be here considered of, why those vertues, shewed forth by Christians, are yet called the vertues of Christ. For answer whereunto, we may be enformed,Why the vertues in us are called the vertues of Christ. that they are the vertues of Christ in divers respects:

First, because they are such vertues as are had onelyonly by such as bee in Christ by effectuall calling: for all the wicked are strangers from the life of God.

Secondly, because they are received from the Spirit of Christ: of his fulnesse we have all received these graces, Ioh. 1.14. Eph. 1.21.

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

Lastly, I thinke they may bee called the vertues of Christ, because they resemble his vertues: as the picture of a man is called by the name of the man himselfe.

And the consideration hereof should the more incite us to the care of these vertues, seeing wee are here to follow no worse a patterne than the example of the Lord Jesus himselfe: and withall we should be the more humble, when we have had and done all we can, seeing we have nothing but what wee have received. And since all should bee for his glory, we have reason to say at the best, Wee are unprofitable servants. And withall it should comfort us against the sense of our infirmities, to consider, how weake soever wee have beene, yet our gifts are acknowledged for the vertues of Christ himselfe; and by the benefit of Christs intercession, are accepted of God, as if they had been found in the person of Christ himselfe.

Thus of the third point.

He that hath called you.]

The fourth thing to be noted, is this Periphrasis here given of Christ. Instead of saying the vertues of Christ, hee saith the vertues of him that called you; which he doth of purpose to exalt the praise of the gifts of God in our calling; and partly to shew, that we enter upon the possession of the former prerogatives, the most of them, when wee are called by the grace of Jesus Christ; and partly thereby guiding us to the knowledge of that worke of God, which may assure us of our interest in the former prerogative. All which shewes that wee have great reason seriously to study the doctrine of our calling by Jesus Christ.

Sorts of callings.Calling is either personall, or naturall, or spirituall, or supernaturall. The p. 335personall calling is to some office; the naturall to the exercise of some morall vertue: the spirituall or supernaturall, is to Christ, calling us to seeke happinesse and blessednesse in him. This is here meant.

And so the calling of a Christian is to be reckoned among the gifts or endowments God bestowes upon his people: which that we may distinctly understand according to the order of them, there are seven gifts of God.Seven gifts of God.

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

Secondly, justification; by which he forgives the Called their sinnes, and clothes them with the rich Robe of Christs righteousnesse.

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

Fourthly, adoption; by which he acknowledgeth and receiveth them for his sonnes and heires.

Fifthly, Christian liberty; by which hee frees them from all things that might hold them in bondage, or in a servile condition; as from the rigour and curse of the Law, from the dominion of sinne, from the burden of Moses ceremonies, and humane traditions, and from those servile feares in Gods service, bred by the spirit of bondage.

Sixthly, consolation; by which hee keepes them in this happy condition: which he performeth three wayes.

First, by defending them against all adversaries.

Secondly, by delivering them out of their many troubles in their militant estate.

Thirdly, by bestowing upon them the gifts of perseverance to the end, and for ever.

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

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

Now this worke of calling men into the Church, is either externall or internall. By the externall, men are called into the visible Church:Distinction of calling. by the internall, men are called into the invisible Church. And that we may conceive of this distinctly; in respect of calling, all men may bee cast into foure companies.

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

Secondly, some are called onelyonly externally; as those in Matth. 20. Many called, but few chosen.

Thirdly, some are called internally onelyonly; as the thiefe on the Crosse.

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

It is the last sort of men that are understood here.

Now that this worke of God calling us, may in the order of working bee more cleerly understood, we may conceive it thus:

The first cause is Gods love of men, his kindnesse and love to men, as the Apostle calls it, Tit. 3.4. First,Foure things in the order of working our calling. First, that God conceives in himselfe a compassionate love of man, lying in his extreame naturall distresse.

Secondly, Christ then as Mediator layes the ground of this calling: and so be doth two wayes. First, by removing what might hinder the worke, as the displeasure of God, and the curse of the Law; which he did by being made sin for us, 2 Cor. 5.22. Secondly, by purchasing and bringing to light immortality, and also the people that should possesse it, which purchase hee made with his owne blood, Act. 20.28. 2 Tim. 1.9, 10.

Thirdly, then God sends the Word of reconciliation, furnishing men with p. 336gifts to preach the Gospel, and souseth their ministery of reconciliation, as the onelyonly ordinary meanes of calling men, 2 Cor. 5.18,19. Rom. 10.14.17.

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

Use. The use of this doctrine of our Christian calling, may serve both for instruction, and for terror: for instruction, and so it may teach,

First, unregenerate men in the Church, as ever they would be saved, to awake to the care of their calling, Eph. 5.14. & to be entreated while they have the ministry of reconciliation, 2 Cor. 5.20. and to open when Christ knockes, Rev. 3.21. taking heed, they be not as the horse or mule, Psal. 32.9. And that they may prosper in this worke of their calling, they must looke to two things:

First, that they be not hardned through the deceitfulnesse of sin, Heb. 3.13.

Secondly, that they despise not prophesying, but account the feet of them that bring the glad tidings, to be beautifull, Esa. 52.9.

There are foure reasons assigned by the Apostle, H…b. 3. &c. why men should be ruled, when Christ grants them the meanes:

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

Secondly, because of all deceits it is most miserable to bee deceived of the things offered us in the Gospell, vers. 13.

Thirdly, because God is extreamly grieved, and provoked by our neglects herein, vers. 16.

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

Secondly, godly men should hence learne divers things.

First, to be diligent above all things to make their calling sure. Now there be divers signes of a true effectuall calling, such as these: As

Eight signes of an effectuall calling.First, the opening of the heart to receive the Word of God, and to attend the things which are spoken, Act. 16.14. whereby they are enabled to heare as the learned, Esa. 51.6.

Secondly, the wearinesse of heart under the burthen of sinne, Mat. 11.29. and 9.13.

Thirdly, the answer of the heart to the voice of Christ, consenting to obey, and to enter into covenant with God, Esa. 1.18, 19.

Fourthly, the taking away of the detestable things, and their abominations from them, Ezek. 11.17, 21. Col. 2.11.

Fifthly, the knitting of the heart to the godly, Ezek. 11.…8.

Sixthly, the removing of the stony heart, and the planting of the heart of flesh, Ez…k. 11.19.

Seventhly, the vertues of Christ, as in the coherence in this text.

Eightly, in generall the truth of our calling appeares by the demonstration of the spirit and power. The holy Ghost quickning the heart to new obedience, called the manifestation of the spirit, 2. Cor. 2.4, 5. Eph. 2.5.

Secondly, it should teach them to strive to walke worthy their calling: for the manifestation of the spirit was given to profit withall: and we are therefore called, that we might be to the praise of his rich grace. Now that we may walke in some measure, as becomes this great gift of God,

Five rules that shew us how to walke worthy of our calling.First, we should be humble, and not wise in our owne conceit, though hardnesse lye yet upon the heart of some, Rom. 11.25, 30, 31. For the wind blowes where it …, and the spirit of Christ workes where and when it pleaseth him▪ Iob. 3. and we have nothing but what we have received.

Secondly, we should be exceeding thankfull to God for his rich grace in our calling: and the rather,

First, because this is no common favour, but in speciall grace communicated p. 337to us: For no man commeth, but whom the Father draweth.

Secondly, because it was done without respect of our owne workes, without all desert on our part, 2 Tim. 1.9. For God called us, that were worldly, carnall, naturall, and sinfull men, strangers from the life of God, dead in sins, serving lusts and diverse pleasures, yea such as never sought God; wee were miserable sinners, Ephes. 2.1, 12. Mat. 13.

Thirdly, because of the meanes and manner of our calling: God the Father worketh his part, and I worke, saith our Saviour. An excellent worke, when such workmen are needfull to it: and in this worke the ministration of the Spirit exceeds in glory, 2 Cor. 3.7, 8. and it is a holy calling wherewith he hath called us, 2 Tim. 1.9.

Fourthly, because they are so great happinesses, to which he hath called us: As to the fellowship of his Sonne, to be sons and heires with him, 1 Cor. 1.7. and to a Kingdome, and so great glory, 1 Thess. 2.12. 2 Thess. 2.14.

Fifthly, because Gods gifts and calling are without repentance: Hee will never repent that hee hath so called us, Rom. 11.29. Esa. 54.7, 8, 9, 10. Iam. 1.17.

And thus of the second way, by which we should shew our selves desirous to walke worthy of our calling.

Thirdly, we should shew this by well doing; wee must be carefull to maintaine good workes, Tit. 3.8. For we were called that we might serve him in holinesse and righteousnesse all the daies of our life, Luk. 1.74, 75.

Fourthly, we should therefore live contentedly, when wee are assured of the worke of Christ in calling us with such a calling. Iacob should not now be ashamed, nor his face waxe pale, Esa. 29.23, 24.

Fifthly, we should in our particular be carefull to rest where we are, in the doctrine we have learned and beene taught, and not bee carried about with every wind of doctrine, Eph. 4.11, 12, 14.

Thus as the uses are common to the godly in generall.

Thirdly, Ministers in particular, from the consideration of this doctrine of our calling by Jesus Christ, should learne to preach Christ, and him crucified, and to deny the excellencie of wisedome, or words, that mens faith may bee in the power of Christ: It is Christ must give them increase: they should learn of Paul, 1 Cor. 2.2, 4, 5.

One thing by the way I might note concerning the time of our calling: we should not bee curious about that, to know the day or houre when it was, but we must rest satisfied to know that we are the called of Jesus Christ.

And thus of the uses for instruction.

Use 3. Hence also may be concluded much terrour to wicked men, that are not called, in that this worke of calling is the doore of all grace communicated to us. Now wicked men not called, are of two sorts: first, some outwardly refuse their calling: secondly, some seeme to obey it, but it is not effectually: both are in miserable case, but not both alike: For the later are neere the Kingdome of God many times.

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

First, they judge themselves unworthy of everlasting life, Act. 13.46.The misery of such as refuse their calling, shewed in eight things.

Secondly, they are in danger to be left and forsaken of God, and have the meanes taken from them, Ioh. 12.39.

Thirdly, God will provoke them many times to jealousie, by calling a people to himselfe, whom they account foolish, Rom. 10.19. especially when they have rebelled against the meanes, Ezek. 3.6, 7.

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

p. 338Fifthly, and they may be taken away with sudden destruction, Prov. 1.17.

Sixthly, if they call to God, it may be hee will not answer hereafter, Pro. 1.28, 29, 30.

Seventhly, if they live in prosperity, that shall destroy them, Prov. 1.31.

Eightly, the dust of the feet of Gods servants shall witnesse against them in the day of Christ, and then they shall be fearfully punished, Mat. 10.

Of the estate of such as have temporary grace.Now there are another sort of wicked men, that are called externally, and in some respect internally too, and yet are not right: such as have temporary grace, doe obey their calling after a sort, and for a time; for they assent unto a part of the Word of God, which they receive with joy: and this is called a taste of the good word of God: they may also bee perswaded to leave divers sinnes, as Herod was, and may bee indued with divers graces of the Spirit, which they had not before, Heb. 6.4, 5. Now this calling yet is not that effectuall inward calling, which is in Gods Elect. For they receive not the promise of grace in Christ to them in particular, to relie upon it, not are they perswaded to forsake all sinne, no… have they any one saving grace, which is in the godly. Now these men are miserable, because they are not truly called; and the more, first, because they were neere the Kingdome of God, and yet want it; secondly, because they will be the hardlier drawne to see their miseries: Harlots and Publicanes may enter into the Kingdome of heaven before them.

Hitherto of our calling, and so of the positive description of the happinesse of a Christian: the comparative followes in the last words of this verse, and the whole 10. vers. where the Apostle intends to shew them their happinesse now in Christ in comparison of that miserable estate they lived in before: so that hee compares the estate of a Christian in grace with the estate of a Christian in nature: and this hee doth, first, in metaphoricall termes, in the end of this verse; and then in plaine words, vers. 10. In this verse he compares their misery to darknesse, and their happinesse to marvellous light.

Out of darknesse.]

From the generall consideration of all the words, two things may be observed:

First, that it is … even for godly men to bee put in mind of the mise…ie …. For the consideration hereof may,

The remembrance of our misery past, is profitable in six respects.First, keepe them humble, to remember how vile they have beene.

Secondly, quicken them to the reformation of the sinne that yet hangs upon them, Col. 3.5, 6, 7, 8.

Thirdly, worke compassion in them towards others that lie yet in their sins, and teach them to deale meekly with them, Tit. 3.2, 3.

Fourthly, make them more watchfull, to looke on a nature which hath beene so vile,

Fifthly, quicken them to redeeme the time they have spent in the service of sinne, 1 Pet. 4.3.

Sixthly, it should … the greater price upon our happinesse in Christ; and so is the consideration used here.

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

Thus in generall.

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

Dar…esse.]

The …ceptations of the word Darknesse.The darknesse that is in the world, is not all of a sort: For there is (first) darknesse upon the earth, which is nothing but the absence of the light of the p. 339Sunne. Secondly, there is darknesse upon the outward estates of men in the world, and that is the darknesse of affliction. Now afflictions are called darknesse in divers respects: As first in respect of the cause, when they fall upon men by the anger of God. The want of the light of Gods countenance is miserable darknesse: the absence of the Sunne cannot make a worse darknesse. Secondly, in respect of the effects, because afflictions darken the outward glory of mans estate, and withall breed sorrow and anguish, and the clouds and stormes of discomfort and griefe; and for the time, deprive the heart of lightsomnesse and joy. Of both these respects, may the words of the Prophet Esay bee understood, Esa. 5.30. and 8.22. And so God creates darknesse as a punishment upon all occasions for sinne, Esay 45.7. Afflictions may be compared to darknesse in respect of another effect, and that is the amazement bred in the heart; by which the afflicted is unable to see a way out of distresse, and unresolved either how to take it, or what meanes to use for deliverance. Thus it is a curse upon wicked men that their wayes are made darke, Psal. 35.6. Thirdly, afflictions are called darknesse when they are secret and hidden, and fall upon men at unawares, when they are not dreamed of, Iob 20.26.

And thus of darknesse upon mens estates.

Thirdly, there is a darkness falls upon their bodies: and so it is either blindnes, wanting the light of the Sunne, or else it is death and the grave. Death and the grave is called darknes, Iob 17.13. and 10.21, 22. Psal. 88.13.

Fourthly, there is a darkness upon the soules of men: and that is spirituall blindness, when the soule lives without the knowledge of God, and Jesus Christ especially. As it respecteth the will of God in generall, it is the darkness of ignorance and errour: and as it respecteth the promise of grace in Jesus Christ, it is the darkness of unbeliefe, Eph. 4.

Lastly, there is a darkness shall light upon both soules and bodies of wicked men in hell: and that is called utter darkness, Mat. 8.12. and 22.15.

So that darkness, as it comprehends in it the misery of wicked men, is either temporall darkness upon the estates or bodies of men, or spirituall darkness upon the soules of men, or else eternall darkness in hell.

This darkness also may be considered in the degrees of it.Degrees of darknesse. For besides the ordinary darkness, there is (first) obfcure darkness, called also the power of darkness: and such was the darkness of Gentilisme: and such is that darkness threatned to such as curse father and mother, Prov. 21.20. so was the darkness, Ier. 2.1, 2. and that our Saviour Christ speaketh of, Luk. 22.53. Such also was that night brought upon the Diviners, Mic. 3.6, 7. Secondly, there is utter darkness, or eternall darkness in hell, which is the highest degree of the miserie of wicked men.

I take it, it is especially the darkness of ignorance is here meant, though the other cannot be excluded.

That which is evident to be observed from hence is, That all men that are not effectually called, live in darkness, and walke on in darkness, Eph. 4.17. 1 Ioh. 2.9. Psal. 82.5. It is a continuall night with them: they are like the Egyptians that could have no Sunne to light them, but were covered with palpable darkness. Neither are they helped, that they enjoy the light of the Sunne: for of all darknesses, that which comes from the absence of the Sunne, is the least, or hath least distresse in it. If a man lived where he should never see day, or were borne blind, yet his distresse were nothing in comparison of the darknes, especially spirituall, that lieth upon the poore soule of an unregenerate man, which lyeth shut up in miserable darkness: which these men may feele in themselves, by their living without God in the world, and by the absence of the joyes of God, and by their singular uncapablenesse in the things of p. 340the Kingdome of God, and by their strange and absurd errors in conceiving of matters of Religion, and by their monstrous thoughts and objections they feele at some times, and disability to conceive of the worth of eternall things, though the least of them be better than the whole world; and lastly, by their want of discovering what to doe, almost in all the occasions of life.

Use. The use may bee for singular terrour to wicked men, if they had hearts to consider of it, to know that they live in such a condition as no prisoner can suffer in the worst dungeon of the world; and the rather, if they consider the aggravation of their distresse, in respect of the darknesse they live in, or are likely to live in: as,

First, that they have the Divels as the Rulers of the darknesse they live in, who like cruell Jaylers will see to it,Nine aggravations of the darknesse is in wicked men. that they be kept still in their dungeon, with all increase of heavinesse and misery, Eph. 6.12.

Secondly, that their darknesse is also the shadow of death, a most deadly poysonfull darknesse, that daily increaseth in the infection and annoyance of it, Esa. 9.2.

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

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

Fifthly, that they are neither safe walking nor lying still. If they walke, they goe in singular danger: for they know not whither they goe, 1 Ioh. 2.11. Iob 18.5, 6, 7. If they lie still and sleepe it out, they are in danger to be swallowed up eternally.

Sixthly, that this darknesse will not hide from God. All they doe is manifest before him, Esa. 29.15.

Seventhly, that it is a continuall darknesse: it will never be day with them, so long as they live in that estate without repentance, Iob 15.30. All his daies he eates in darknesse, Eccles. 5.17.

Eightly, that they are in danger every houre to be cast into utter darknesse, where will be no ease nor end. He knoweth not that the day of this darknesse is ready at hand; into which if he fall, he shall never depart out.

Ninthly, that this is the case of every unregenerate man: the whole world of them lieth in darknesse, and not one escapeth it: their whole earth is without forme, and void, and their heavens have no light in them, Ier. 4.24.

Ob. But we see wicked men have joy and comfort many times.

Sol. They have certaine sparkes of light, like the light smitten out of the flint: first, they cannot warme themselves by it, nor see how to direct their wayes: secondly, it will quickly goe out: thirdly, howsoever it be for a time here, yet at length they must lie downe in sorrow, Esa. 50.10.

And the consideration hereof should in the second place much reprove the perversnesse of wicked men; and that in divers respects, and considerations:

First, that they can be silent in darknesse, as the phrase is, 1 Sam. 2.9. that they can live so securely, and never make mone, or humble themselves in their distresse.

Secondly, that they dare, which is worse, many times call darknesse light, and light darknesse, and defend it that they are in as great liberty and safetie as the best of them all. Oh woe unto them, because they call darknesse light, Esa. 5.20.

Thirdly, that they will not come into the light when the doore is opened, and while there is spirituall meanes of light. What a thing is this, that light is come into the world, and the darknesse comprehendeth it not? Ioh. 1.5.

Fourthly, this is their condemnation, that they love darknesse more than p. 341light, and preferre their vile condition before the condition of the children of the light, Ioh. 3.21.

Thirdly, let these poore wretches be instructed, if it be possible,

First, to embrace the meanes of light.

Secondly, to pray to God to bee intreated of them to lighten their darknesse. Doth not he justly perish, that may enjoy the light for asking for i…, and yet will not?

Ob. If any aske, how may they know that they are in darknesse?

Ans. I answer,

First,Foure signes of spirituall darknesse. by the uncapablenesse and insensiblenesse of the soule in the things of the Kingdome of God, Eph. 4.17. 1 Cor. 2.14.

Secondly, by the workes of darknesse, by the continuall practise of sinne without sound repentance, Rom. 13. 1 Ioh. 1.6, 7.

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

Fourthly, by the absence of God in the use of his ordinances, who is as the simne to the godly, Psal. 84.12.

And thus of the use that concernes the wicked.

Use 2. Godly men should from hence gather encrease of consolation in their hearts, from the consideration of Gods mercy in translating them from the Kingdome of darknesse into the Kingdome of his deare Love, Col. 1.12, 13. they are the men upon whom God hath accomplished the prophesie and promise of his grace. They are the deafe men that are made to heare the word of the booke: and the blind men, that see out of obscurity and darknesse, Esa. 29.18, 19. The Lord hath made darknesse light before them, and brought them, being but blind men, by a way they knew not▪ Esa. 42.16. The people that sate in darknesse have seene great light, Esa. 9.1. These men are the prisoners that once were in darknesse, and God sent his owne Sonne to the prison doore to bid them come forth, and shew themselves, Esa. 49.9.

And their deliverance from darknesse should bee the more comfortable, if they consider,

First, what a world of people are yet covered with darknesse, Esa. 61.1.

Secondly, that darknesse shall never returne: They enjoy a day that never shall have night following.

Ob. But is there not darknesse still in godly men, as well as in other men?

Sol. I answer, in some respects there is, and in some respects there is not. It is true, that in respect of the ignorance yet upon godly men in this life, they may say, as it is in Iob 19.8. God hath set darknesse in our pathes, and fenced up our waies: or Iob 37.19. Teach us what we shall say unto him: for we cannot order our selves because of darknesse: and sometimes in their afflictions they may say, as aforesaid: But yet notwithstanding there is great difference betweene the state of the godly, and the state of the wicked: for

First, the godly are delivered from utter darknesse altogether.Sixe Differences betweene the darknesse i… in godly men, and that which is in wicked men.

Secondly, for their darknesse in this life; it is true, they may be subject to such darknesse as clouds may make, or an eclipse, but the night is cleane passed with them, Rom. 13.12.

Thirdly, though they have darknesse, yet they are not under the power of darknesse, Col. 1.13. He that beleeveth, cannot abide in darknesse, but is getting out, as one made free, and set at liberty, Ioh. 12.46.

Fourthly, their darknesse is not a grosse and palpable darknesse, they can see their way, and are all taught of God: It is no darknesse can …inder their salvation.

Fifthly, though their afflictions may increase upon them, yet God will not forsake them, but will shew them great lights: the Lord will be light un…o them p. 342for comfort for the present, and will send them the light of deliverance in due time, Esa. 50.10. Mich. 7.8. Psal. 112.4.

Sixthly, they have their Patent drawne and sealed, and delivered them, whereby they are appointed to enjoy unspeakable light, and an absolute freedome from all darknesse: They are children of light, and are borne to singular priviledges in that respect: the time will come when there shall be no igrance, no affliction, no discomfort any more.

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

Now followeth to be considered their happinesse to which they are called, exprest by the metaphoricall tearme of light, and commended by the Epitheton of marvellous.

Light.]

Acceptations of the word Light.Light is either uncreated or created: the uncreated light is the shining essence of God, infinitely above the shining light of the Sunne: Thus God is light, and dwells in that unapproachable light, 1 Ioh. 1.6. 1 Tim. 6.16. The created light is that which is made and begotten by God; whence he is called, The Father of lights, Iam. 1.17. And this created light is either naturall, or spirituall: naturall is the light of the Sunne in the firmament: the spirituall light, since the fall, was all collected, and seated in Christ. As God gathered the light of the two first dayes, and placed it in the body of the Sunne, as the originall vessell of light: so did the Lord collect, and gather the light together after man had fallen, and placed it in Christ, that hee, as the Sunne of righteousnesse, might be the fountaine of light unto the spirituall world. And thus Christ is said to be light, Ioh. 8.12. the light of the world, that lightneth every man that commeth into the world, Ioh. 1.9. The beames of this light in Christ are diffused all abroad upon men: and so the light communicated from Christ, is either temporall or eternall. Temporall light is either the blessing of God in Christ, making the outward estates of Gods servants glorious and prosperous, Iob 29.3. Hest. 8.16. or else it is that light that shines upon the soules of men; which must be distinguished according to the instruments of conveying or receiving it. The instrument of conveying it is outwardly the Law and the Gospell, and inwardly the Spirit of Christ. The instrument of receiving it, in respect of the generall will of God, is the understanding; or in respect of the promise of grace, it is faith. The Law is a light, Prov. 6.23. of the light of the Gospel, 2 Tim. 1.10. 2 Cor. 4.6. Knowledge is light, Act. 26.18. and of the light of faith, Ioh. 8.12.

Eternall light is the light of heaven, where the inheritance of the Saints lieth, Col. 1.12. Revel. 18.19.

It is the spirituall light upon the soules of men: the light of knowledge and faith is here specially meant, which is conveyed and increased by the Gospell.

Doct. The point then hence is cleare, That Gods servants (in comparison of their former condition) are brought into great light. The spirituall light shineth upon every one that is to be converted, Act. 26.18. God hath promised light to every penitent sinner, Iob 33.28, 30. Esa. 42.16. and Christ was given to be the light both of Jewes and Gentiles, Esa. 42.7. and 49.6. Hence it is, that Christians are said to bee the children of light, Luk. 16.18. Io…. 12.36. yea, light it selfe, Eph. 5.6. the lights of the world. Phil. 2.15. And thus they are so, by reason of the light of Jesus Christ, shining in their hearts through the knowledge and beliefe of the Gospel. All the world is like unto Egypt, … with darknesse: and the godly are like the children of Israel in Goshen.

Use. The use may be first for instruction to the godly: since they are called to such light by Christ, they should

p. 343First, beleeve in the light: since they see now what they doe, they should establish their hearts, in the first place, in the assurance of Gods love, since his shining favour sheweth it selfe in the Gospel.

Secondly, they should doe the workes that belong to the light: they may now see what to doe, and therefore ought not to bee idle, but to worke while they have the light, 1 Ioh. 2.8. And to that end they should daily come to the light, that it may be manifest that their workes are wrought in God, Ioh. 3.21. And they should now abound in all goodnesse and justice, or righteousnesse and truth, Eph. 5.8, 9. proving what that acceptable will of God is, vers. 10.

Thirdly, they should therefore cast away the workes of darknesse, and have no fellowship with the children of the night, but rather reprove them, Eph. 5.7. to 14. For what fellowship betweene light and darknesse? 2 Cor. 6.17.

Fourthly, they should, in all difficulties and ignorances, pray to God to shew forth his light and truth, seeing they are called to light, Psal. 43.3.

Use 2. Secondly, godly men should hence bee comforted, and that in divers respects. First, though they may have many distresses in their estates, yet light is risen to their soules; though they may for a season suffer some eclipse of their comfort, yet light is sowne for the righteous, and joy for the upright in heart, Psalm. 97.11. and the more they should be glad of their portion in light, when they bebold the daily ruines of ungodly men. The light of the righteous rejoyceth, when the lampe of the wicked is put out, Prov. 13.9. In 2 Corin. 4.4, 6. there are three reasons of consolations assigned: First, the light wee have should comfort us, if wee consider how many men have their mindes blinded by the god of this world; and of those, many of them great, wise, and learned men. Secondly, if we consider what darknesse we have lived in: God hath done as great a worke upon our hearts, as hee did when he commanded the light to shine out of darknesse, in the beginning of the world. Thirdly, if we consider what glorious things are revealed unto us: for by the Gospel he hath caused to shine in our hearts the knowledge of the glory of God, &c. Finally, it is the more comfortable, in that the Apostle calls this light, marvellous light; which is now in the next place to be opened.

Marvellous light.]

The spirituall light which shines in the hearts of the godly by the Gospel, is a marvellous light, either because it is such as the godly doe marvell at, or because it is such as they ought to marvell and wonder at.

When men first enter into the truth, that is, when they are first converted,In how many respects the light of the godly is marvellous. Christians being (for the most part) full of affections, as they that have scaped lately singular danger, and as they that never before saw the Kings Court, they are frequently stirred up with admiration at the glory of the Gospel: they wonder at and are vehemently affected with the new discovery of the riches of Christ, shewed them in the preaching of the Gospel: and thus it is a marvellous light in this sense, Esa. 30.26.

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

First, because it is a light that needed the Mediator to procure it: none but Christ can give us this light. Other light is free, wee pay nothing for it: but this is carried in the hand of the Mediatour to us, and for us, Esa. 42. & 4….

Secondly, because it commeth after so long a night of ignorance and sinne: they must needs account the light precious that have not seene it a long time▪ as blind men when they receive fight, Esa. 9.2. Matt. 4.16.

Thirdly, and more, because it is a light commanded to shine out of darkenesse, 2 Cor. 4.6. That God should call light out of such darknesse as wa… in our hearts, is marvellous.

p. 344Fourthly, in comparison with the times of the Law, and the shadows of the Old Testament.

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

Sixthly, because it is a light that shines at the time of the evening of this world. That the Sunne should shine in the day time is no wonder: but that it should shine in the night, or at evening, were a dreadfull wonder: even so it is in this last age of the vorld, Zech. 14.7.

Seventhly, because it is a knowledge above the reach of reason: it is the light of faith.

Eighthly, because it shines onelyonly to the godly. It is light in Goshen, when there is no light in Egypt; that was marvellous: and so is it when we see the light shining all abroad, and many men sit in darknesse, even in the same place, in the same congregation, city or family. When the godly see clearly, the wicked discerne nothing: light is with-held from the wicked.

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

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

The consideration of all this should worke divers things in us: For, if in all these senses it be a marvellous light, then

First, we should be marvellously affected with it, and strive to be exceeding thankfull for it. How have wee deserved to be cast againe into darknesse for our extream unthankfulnesse! How have we given God cause to take away the Candlesticke from us! Let us therefore strive after thankfulnesse and admiration: and if the Lord doe worke it in us, let us take heed wee lose not our first love.

Secondly, we should arme our selves for the defence of the light: we should preserve it as a singular treasure, both in our hearts and in our Churches: wee should with the more resolution resist the works of darknesse, standing alwaies upon our guard, Rom. 13.12.

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

Fourthly, we should strive to make our light shine the more excellently, both for the measure of good workes, Malac. 5.16. and for the strict and precise respect of the exact doing of good duties. Now we have the light so cleerly shining, wee may doe every thing more exactly than if it were darke, Ephes. 5.15. Our gifts must not be hid. The light must not be put under a bushell, Matth. 5.15. Phil. 2.15. Wee should now avoid not onelyonly greater faults and falls, but lesser stumblings, 1 Ioh. 2.10, 11. We should do all things to the life and power of them, and shew discretion aswell as knowledge.

This doctrine also doth imply the grievous misery of wicked men: for if it bee marvellous light into which the godly are called, there is a marvellous darknesse in which wicked men live. The whole creation of God had beene but a confused heape, if God had not set in it the light of the Sunne: such a confused Chaos is the world of men, if the Gospel shine not into their hearts.

Finally, this should much comfort the godly, they are called into marvellous light in all the senses before named: which should much enflame their hearts, and they should rebuke their owne hearts for not valuing so rich treasure. We may from hence take occasion to note how little wee should trust to the judgement of flesh and blood in valuing spirituall things, when the very godly themselves doe not so much esteeme of them as they should. Whatsoever we thinke, yet in Gods account, the light of the Gospel, the light of faith and knowledge, the light of Gods countenance, &c. is marvellous light. But if p. 345the light of the godly be marvellous in this world, what shall it be in the world to come, when God and the Lambe shall be their immediate light? Here God lights us by the meanes: there God himselfe will bee our everlasting light. Here our light may bee darkened with clouds of affliction and temptation: there shall be an eternall light without all darknesse. Here wee have no light, but what is infused into us: there we shall our selves shine as the Sunne in the firmament.

Hitherto of the description in Tropicall termes.

Now it followes in plaine words.