of Christ I answere by distinguishing the natures in Christ. If you consider Christ in his diuine nature he is God of himselfe but not sonne of homselfe His persan is of the Father but his essence is of himselfe but I thinke that this is properly taken or meant of his humane nature for that he receiued from God by the mighty working and ouershadowing power of the holy Ghost And as he is the God of Christ so he is the Father of Christ his God in respect of his humane nature and his father in respect of his diuine nature such an high Priest it became vs to haue as was after the order of Melchisedech without father or mother For so was Christ without father as man without mother as God now in that he is here said to haue a father it is to be vnderstood of his diuine nature in respect of which by an eternall generation the person of the sonne was begotten of the Father dreadfull is this mysterie and most difficult to bee vnderstood or conceiued and the rather because nothing carnall or earthly is here to be imagined For the sonne was not begotten as sons amongst men are but after a more admirable and more excelling manner neither know I how to expresse a way of conceiuing of this generation better then by way of negation denying vnto it whatsoeuer hath imperfection There is a threefold generation The first is corporeall called in Schooles Logicall and predicamentall and this is of bodily things which by themselues and out of themselues and without themselues do beget The second is transcendent and metaphyficall and this is of spirits and is mentall For here the minde as an vncompounded subiect doth not out of it selfe but by it selfe and in it selfe beget and thus it begets contemplation or reason thoughts or affections The third is supreame and singular or diuine and that is that generation by which the Father in himselfe and by himselfe by nature not by faculty or power begets the sonne and this is that which in this place is to be conceiued of so that we must ascend higher then the geniture of bodies or soules and when we are come to the Ocean that is beyond and higher then either of those we must rest and wonder especially taking heed to our thoughts as in other things so that in three things we imagine no likenesse betweene the Father begetting the soâ—e in the Trinity and earthly fathers begetting their sonnes in the world First here is no prioritie in time betweene the father and the sonne as in some sense there is in corporeall generations For Christ is of the Father but not after the father Secondly there is no inequalitie the sonne is not lesser then the father For Christ is coequall as well as coeternall Thirdly here is no diuision the sonne is not diuided from the father For Christ is not only like the father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of the same substance with the father he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consideration of this doctrine that Christ is Gods soone may serue for diuers vses For as it may confirme vs in the detestation of the blasphemous wickednesse of the Iewes that would neuer receiue the doctrine that Christ was the sonne of God so it may diuersly both instruct and comfort It may instruct vs three waies For first here we may see that it is a matter of necessity to be beleeued and accordingly we should labour to enforme our selues aright in this doctrine as being a point should be illustrious in the Churches of the Christians and the rather because of that promise that whosoeuer shall confesse that lesus is the sonne of God God dwelleth in him and he in God Secondly we may hence gather our owne dignitie For if this be an honour vnto Christ to haue God to be his father then what reason haue poore Chriâ—â—ians to reioyce considering that whatsoever they are in this world yet they haue no worse then the true God the great Iehoâ—ab to be their father also Thirdly from hence by inference wee may learne our duty to God For by this doctrine we heare that God is the father of Christ now by other Scriptures we may obserue how Christ caried himselfe toward his father and from him wee may learne how to order our behauiour also Three things are memorable in Christ. 1. His obedience 2. His patience and humility 3. And his willingnesse to die all inferred vpon this consideration that God was his father For first If the father worke the sonne worketh also yea whatsoeuer the Father did the Sonne did also Yea Christ did not desire to be beleeued when he said he was God sonne further then hee proued it by doing the workes of his Father And for his patience and humilitie it was admirable This sonne of God had not whereon to lay his head he endured the impious contradictions of vile sunners hee would not tempt God by presumptuous trusting vpon extraordinary support when ordinary meanes was offred he was to be consecrated through afflictions and to learne obedience by what he suffred and when hee had suites to God his Father he doth in all humilitie pray and importune yea he vsed strong cries in the daies of his flesh and left his Father to expound the meaning of his prayer also by the good pleasure of his owne will euen to honour him as hee thought best for him And for his willingnesse to dye in the 13. of Iohn he vseth that as a reason why he could gladly goe out of the world because it was nothing else but to go to his father In all these wee that are yonger brothers should learne how to order our selues aright toward God If we call God Father wee should doe the workes of our father and neuer desire to be longer reputed the children of God then by our workes we could shew our generation to be of God by resembling his holines And for patience and humilitie wee are specially charged with it by Christ euen to learne of him to bee lowly and meeke and it is a great shame for vs to make so much adoe about our crosses when wee consider the patience of Christ or to thinke it much if wee be not heard in our prayers at the first or as wee would haue it in the letter of our desires when we obserue the cariage herein of God towards Christ the sonne of his loue And as this doctrine doth instruct so it doth comfort and that especially three waies 1 For first it may comfort vs against all the difficulties of sanctification and against all the power of Sathan For as this doctrine tells vs that Christ is the sonne of God so other Scripture doth assure vs that he will mightily proue himselfe to be the sonne of God by the spirit of sanctification shewing his power in throwing downe and dissoluing the
and that is that they were answered of God where obserue two things 1. The manner of the giuing the answer it was by reuelation 〈◊〉 whom it was reâ—ealed 2. The matter of the answer which concernes boâ—h Persons and Things The persons are considered negatiuely and so they were resolued that they themselues were not the men to whom those glories did belong and affirmatiuely that they did minister those things vnto vs Christians Now the things promised are not onely propounded but commended and that two waies 1. By the glory of their effiâ—ient causes which were lesse principall the Apostles and more principall the Holy Ghost sent downe from heauen 2. By the adiunct respect of the Angels which things the Angels desire to looke into Hitherto of the consolation The exhortation followes from v. 13. to the end where obserue 1. The things vnto which they are exhorted v. 13. 2. The reasons by which the exhortation is inforced The things to which he doth exhort are three 1. The first concernes the renouation of the mind Girde vp the loynes of your minde 2. The second concernes the moderation of life be sober 3. The third concernes the confirmation of their hope Trust perfectly on the grace to be brought c. ver 13. The reasons follow and they are 6 in number taken from the consideration 1. Of the image of God verses 14 15 16. 2. of the iudgement of God verse 17. 3. of the redemption in Christ verses 18 19 20 21. 4. of the relation to the godly verse 22. 5. of the immortality of the soule verse 23. 6. and sixtly of the mortalitie of the body verses 24 25. The first reason taken from the image of God is both propounded and expounded propounded in these words as obedient children expounded two waies 1. by description 2. by testimonie By description 1. negatiuely shewing what they should shunne Not fashioning your selues to the lusts of your former ignorance verse 14. â—2 He sets it out affirmatiuely both by shewing the patterne to be imitated viz the holinâ—sse of him that called them and also the manner of imitation viz to be holy in all manner of conuersation vers 15. In the testimony two things are to bee noted 1. whence the proofe was fetched in these words As it is written and 2. what was alledged viz Be yee holy as I am holy v. 16. The second reason is taken from the iudgment of God where note 1. The proposition of the reason viz He that yee call vpon as father c. 2. The inference or vse of the same viz Passe the time of your â—oiourning in feare In the proposition consider 1. who shall be iudge viz he that was called vpon as a father 2. how hee shall iudge viz without respect of persons 3. whom he shall iudge viz euery man 4. for what they shall be iudged viz according to their works verse 17. The third reason is taken from the consideration of our redemption and this reason should moue the more 1. Because all the pretious things in the world could not redeeme man verse 18. 2. Because the deliuerance from our vaine conuersation was one of the maine ends of our redemption verse 18. 3. Because our redemption was effected by a matchles price viz the passion of Christ which is increased 1. In that it was a suffering euen to the effusion of blood 2. that it was a suffering of one that was so infinitely pure without spot or blemish vers 19. 4. Because our redemption was ordained in Gods counsell verse 20. 5. Because the honor of manifesting Christ in the cleare preaching of the Gospell is done now to vs Christians and not to the fathers of old v. 20. 6. Because our â—â—demption was ratified by God the Father and that two waies 1. By raising Christ from the dead 2. By giuing him glory v. 21. 7. Because all this was done that our faith and hope might be in God verse 21. The fourth reason is taken from our relation to the godly vers 22. In which reason obserue 1. A proposition of doctrine 2. An exhortation by way of vse The proposition in it selfe properly concernes sanctification which is described 1. By the nature of it imported in the metaphoricall terme purified 2. The subiect of it your soules 3. The forme of it in obeying the truth 4. The cause of it the spirit 5. The end of it which was brotherly loue amplified by the property of it vnfained The exhortation is therefore to loue one another with a pure heart feruently The fift reason is taken from the immortalitie of the soule which is considered two waies 1. In respect of the fountaine of it which is the new birth 2. In respect of the meanes of it which is set downe 1. negatiuely not of corruptible seede 2. affirmatiuely where consider what the meanes is and by what it is What it is viz incorruptible seede By what it is the word which is praised for three things 1. It is of God 2. â—t liâ—eth 3. It abideth for euer verse 23. The sixt reason is taken from the mortalitie of the body compared with the eternity of the word of God vers 24 25. Of the vanity of man v. 24. which is both propounded and repeated propounded as it concernes either the person of man All flesh is grasse or the condition of man All the glory thereof is as the flower of grasse The repetition as it concernes both is in these words The grasse withereth and the flower falleth away The eternitie of the word of God is propounded in these words but the word of the Lord endureth for euer and explained by shewing of what word he speaketh in these words and this is the word which is preached vnto you THE METAPHRASE of the first Chapter of the first Epistle of PETER PETER by immediate calling commission from IESVS CHRIST the Embassador for the Churches to the dispersed seruants of God strangers and pilgrims in this world that dwell here and there in Pontus Galatia Cappadocia Asia and Bithinia Who for their spirituall estate were chosen of God from euerlasting and fore-seene of God with speciall approbation aboue the rest of mankinde and loued with a fatherly loue as appeares by the inward sanctification of their hearts which can be found in none but the Elect of God separated of God to these ends namely that both they might glorifie God by their holy conuersation and be glorified of God by the fruition of the benefits purchased by the blood of IESVS CHRIST and nâ—w estated vpon them by the application of the merits of CHRIST The grace of God euen his continuall free fauour and the gifts of his spirit and peace euen tranquillitie of heart and conscience and all comfortable and needfull prosperity be established vpon you and more and more increased in you Eternall thankes be giuen vnto God who is the God of our Lord Iesus Christ in respect of his humane nature and
his Father in respect of his diuine nature for all the consolations wherein he hath giuen vs reason of singular reioycing and in particular for that he hath regenerated vs and made vs his children by adoption when we deserued nothing but his eternall wrath meerely out of the abundance of his owne matchles mercies and sets vs in such an estate as whatsoeuer our trialls and afflictions may be yet he hath giuen vs effectuall and assured hope of full happinesse the pledge and vndoubted testimonie whereof we haue in that Iesus Christ is risen from the dead which shewes euidently that all is discharged For else he could not haue come out of prisoâ— till he had paid the vttermost farthing And to shew that he will acknowledge vs for sonnes he hath reserued for vs in heauen such an inheritance as shall neuer be lost or taken from vs and shall haue no fault nor defect in it nor euery decay in the incomparable worth and glory of it And that wee may be sure of possession his owne allmighty power will be as a strong garrison about vs to keepe vs and he hath giuen vs also a liuely faith that will preserue vs till we be possessed of that glorious and full saluation which he hath prepared for vs and is ready to be reuealed in the full perfection of it when the day of death or iudgement shall come If you obiect that you cannot take that comfort in these Arguments of consolation because of the many tentations inward and outward with which you are daily dishartned I answer that for all your crosses you may haue exceeding much ioy euen in the midst of your tribulations and besides the trouble of your crosses is but for a little while they are but short tryalls nor are you bound alwaies to be pensiue for your crosses but onely when neede requires namely when you neede to be humbled for some corruptions that get too much head in you or for other profitable ends And lastly you loose nothing by your tentations and afflictions For your faith which is a thing more preciouâ— in Gods account then all the gold in the world for that will perish and come to be of no vse one day is hereby tryed and what though the fire of the furnace of affliction be somewhat hot yet remember what wonderfull praise and honor and glory you shall haue for the stedfastnes of your faith when Iesus Christ shall appeare and with his owne mouth commend you and glorifie you before all the world If you obiect that you do not know whether the former consolations doe belong vnto you or noâ— I will put you in minde of three infallible signes that you are converted and shall goe to heauen 1. The first is your vnfained affection to the Lord Iesus Christ though yee neuer yet saw him with your bodily eyes 2. The second is your continuall faith relying vpon him alone for your reconciliation and saluation 3. And the third is the wonderfull mâ—â—chlesse and vnutterable and celestiall ioy that 〈◊〉 some times yee feele in the presence of God in his ordinances And therefore yee neede make no doubt but beleeue confidently that God will reward your trust in him by giuing such an end to your course as that your soules shall be sure to bee saued And that you may bee the more abundantly confirmed in the former consolations thinke of the testimonie of the Prophets that were men extraordinarily raised vp of God and did prophesie of this great saluation which is now come to passe and fulfilled in vs Christians and being appointed and inspired of God to foretell the singular priuiledges of the Christian Churches they tooke marueilous paines 〈◊〉 it inquiring diligently by all the meanes they could Studying to finde it out if it were possible what and what manner of time the Holy Ghost which was in them ment when it made them foretell both that the MESSIAS should suffer so many things and withall that after his suffering there should be wonderfull glorious times for the Church Now they were answered by reuelation that they themselues must neuer see those glorious daies on earth but that they were vsed only as Gods seruants to signifie to the Châ—rch what should bee the estate of Christians after the 〈◊〉 of Christ according also to the doctrine of the Apostles who haue published the same things to you in the preaching of the gospell being men inspired by the Holy Ghost from heauen and assisted with the visible-gifts of the Holy Ghost and your happinesse is so great that the Angells of heauen like the Cherubins that stood looking into the Arke doe with singular admiration stand and wonder at and search into the manifold wisdome of God in the happines to which you are brought by Christ. And as you neede to bee comforted so haue I thought it fit to exhort you and first in things that are generall to you all both concerning the matter of holinesse and concerning the meanes of it There are three things you should labour after 1. The first is the restraining and resisting of all lets of godlinesse which within from corruption of nature are wont like long garments to hinder you in the labour and race of a holy life 2. The second is the moderation of your selues and that right temper in your hearts and liues especially in the vse of the outward things of this world 3. The third is the perfecting of the assurance of your hope concerning the glory of heauen which God hath giuen of his free grace and shall be fully brought vpon you at the last day when Christ shall be shewed in his glory to the world Now there are six reasons which may induce you to the care of a holy conversation intended in the former duties 1. The first concernes the image of God yee are the children of God and therefore you should liue so as becomes Gods children and expresse in your cariage the resemblance of the nature of God not giuing your selues ouer out of the liking of sinne to the seruice and obedience of any of those corruptions which either your selues liued in before your calling or are vsually found in such onely as know not GOD. But as God who by the power of his word hath converted you is holy so should you striue with respect of all his coâ—â—andements to resemble the praises of God in all your cariage striuing in euery duty to follow your patterne And the rather because this hath been anciently required in the old Testament of Gods people to propound vnto themselues the iâ—itation of Gods holinesse and to detest sinne because they would not be vnlike to God 2. A second reason may be taken from the iudgments of God For the time must certainly come when God whom we call a father and call vpon as a father in this life will summon vs before his Tribunall certainly and speedily
workes of the Deuill 2. Secondly it may comfort vs in all our suites to God For as by other Scriptures we know that Christ is our aduocate and hath taken vpon him to present our praiers to God so by this doctrine we may gather the successe We are sure to speede well when we haue the Kings sonne to put vp our petitions and the rather because Christ doth desire to shew his greatnesse with his Father by obtaining our requests at his hands For thereby the Father is glorified in his sonne and God loues vs so much the better because we loue Christ and beleeue that he came from his father and shew it by vsing him as our Mediator and indeede what neede we any other to the King then the Kings â—onne And thirdly it may comfort vs in respect of the hope of preferment by his seruice wee cannot serue a more honourable Lord. Many times if we serue earthly Princes they may neglect vs. For wee seldome see all the Followers of the greatestâ— Princes come to preferment but if Princes on earth were neuer so honourable that they did purpose to exalt euery one of their seruants yet vnder that hope men may consume all their meanes and in the end dye beggers because the Prince may dye before they get their preferment but it is not so with Christians in their seruice of Christ. For as for greatnesse he is the king of all Kings and himselfe Lord of all Lords â—o for will hee neuer neglected any that serued in truth and sincerity and besides he cannot die For he hath life in himselfe and therefore blessed are they that serue him and trust in his goodnesse For he euer liucth to make request for them till hee haue gotten them to himselfe that where he is there they may be also Thus of the manner of propounding The places or arguments of Consolation follow The first is taken from their regeneration which is amplified Verse 1. Pâ—TER an Apostle of Iâ—sus Christ to the strangers scaâ—trâ—d throughout Ponâ—us Gâ—latia Capadocia Asia and Bithâ—nia Vâ—rse 2. Elect accâ—rding to the foreknowledge of God the 〈◊〉 through 〈…〉 vnto obedience and sprinkling of the blood of Iesus Christâ— Grace vnto you and peace be multiplied Verse 3. Blessed be the God and Fâ—ther of our Lord Iesus Chrâ—st which according to his aboundanâ— mercy hath begotten vs againe vnto a liuety â—ope by the reâ—urreâ—ction of Iesus Christ from the dead 〈◊〉 4 To an inheâ—itance incorruptible and vndeâ—iled and that 〈◊〉 not away reserued in heauen for you Verse 5 Who are kept by the power of God through falâ—h vnto saluation ready to be reuealed in the last time Verse 6. Wherein yee greatly reioyce though now for a season if neede be you are in heauinesse through manifold tentations Vâ—rse 7. That the tryall of your faith being much more precious then of gold that 〈◊〉 though it be tryed by the fire might be found vnto praise and honor and glory at the appearing of Iesus Christ. Verse â— Whom hauâ—ng not seene yee loue in whom thogh now 〈◊〉 see him not yet beleeuing yee reioyce with ioy vnspeakable and full of glory Verse 9 Receiuing the end of your faith euen the saluation of your soules Verse 10. Of which saluation the Prophets haue inquired and searched diligently who prophesied of the grace that should come vnto you Verse 11. Searching what or what manner of time the spirit of Chriâ—â— which was in them did signifie when it testâ—fied before hand the suffâ—â—ings of Christ and the glory that should follovv Verse 12. Vnto whom it was reuealed that not vnto themselues but vnto vs they did the things which are now reported vnto you by them which haue preached the gospell vnto you with the Holy Ghost sent downe from heauen which things the Angels desire to looke into Verse 13. Wherefore girde vp the loynes of your minde be sober and hope to the end for the gâ—ace that is to be brought vnto you at the reuelation of Iesus Christ. Verse 14. As obedient children not fashioning your selues according to the former lusts in your ignorance Verse 15. But as he which hath called you is holy so be yee holy â—n all manner of conuersation Verse 16. Because it is written Be yee holy for I am holy Verse 17. And if yee call on the Father who without respect of persons iudgeth according vnto euery mans worke passe the time of your soiourning here in feare Verse 18. Forasmuch as yee know that yee vvere not redeemed vvith corruptible things as siluer and gold from your vaine conuersatioâ— receiued by tradition from your fathers Verse 19. But vvith the precious blood of Christ as of a lamb vvithout blemish and vvithout spot Verse 20. Who verily was fore ordanid before the â—ound 〈◊〉 â—f the world but was 〈…〉 these 〈◊〉 for you Vâ—rs 21. Who by bin doe beleiue in God that raised hivs vp froÌ„ the dâ—ad and gaue him glory that your faith and hobe might bein God Versâ— 22. Seeing you hâ—ue purified your soules in obeying the tâ—uth throuâ—h the 〈◊〉 vnto 〈◊〉 loue of the brethsen see that yâ—e loue one another with a pure heart feruâ—nntly Verse 23. Being borne againe not of corruptible seed but of incorruptible by the word of God which liueth and abideth for euer Verse 24. For all flesh is as grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away Verse 25. But the word of the Lord endureth for euer and this is the word which by the Gospell is preached vnto you The scope of the Epistle The parts of the Epistle The parts of the salutation Who Peter was a Matth. 4. 15. b Mark 3 16. c 1 Cor. 10. 3. d Ioh. 1. 42. e Gal. 2. f Matth. 4. Ioh 1. g Mark 3. h Ioh. 21. i 〈…〉 Seuen sorts of men transgress about their Callings k 1 Cor 7. l 2 Thess 3. 〈…〉 〈…〉 m 〈…〉 〈…〉 〈◊〉 Man is a stranger in fiue respects n Eph. 2. 12. 4. 17. o Psal 69. â— p 1 Pet 4. 12. Doctrin Vses 14 Things Wherein wee should be like strangers 1 Cor. 5. 6 7. The good that comes by the dispersion of the godly q 〈…〉 r 〈…〉 s 〈…〉 〈…〉 t 〈◊〉 4. 37. u 〈◊〉 1. 4 5. * 〈◊〉 15. 19. x 〈◊〉 670. From what they are electedâ— How they may be knowne y 〈◊〉 7. 7. z 〈…〉 a 〈…〉 b 〈…〉 8 〈…〉 Vses c 〈…〉 Distinctions about prae science 〈…〉 〈…〉 〈…〉 How God knowes things Vses How the fore-knowledge of God may coÌ„fort vs in diuers distresses Doct. Vses Comforts to the godly as God is their Father Obiect Sâ—lut Obiect Sâ—lut Obiect Solut. Obiect Solut. Obiect Solut. Vse 2. How we may liue like Gods children Vse 3. 〈…〉 2 〈…〉 3 Ex nâ—n sancto negatiuâ—s What need our spirits haue to be sanctified Wherein the sanctification of the spirit 〈◊〉 lieth Of 〈◊〉 the spirit man from what and how Ans. 8 Things to clense the spirit of man Of the adorning of the spiâ— 8. Three things which adorne the minde in sanctification The light of the minde hath 5 things in it Humblenes of minde hath 6 things in it Puritie of imaginations The heart adomed with 8 graces 11 Things wherein a sanctified heart reioyceth The Conscience adorned with 9. things Vses Of obedience in â—enerall Of the causes of our obedience 〈…〉 Motiue to obedâ—nence Of obedience in words Our estate in Christ better then our estate in Adam here in this life The beneâ—â—â—s flowing from the blood of Christ. Vses An explication of the whole Ceremonie of the sprinkling of the blood of the red Heifer Nâ—mb 19. 〈…〉 Of the sprinkling at the Passouer Exod 24. Of the sprinkling at the ratification of the Couenant Of the sprinkling Leuit. 16. Vse The forme of the Salutation Vses What we must doe that grace and peace may be multiplied in vs. The order of the body of the Epistle 1 Obseruation from the coherence a Psalm 129. 8. b Psal. 6â— 1. Man blessâ—th God 3. waâ—â—s c Psal. 116. 12. d 1 Cor 10. 16. Reasons of blessing God e Psal. 50. 23. Vse f Psal. 67. 3. g Psal. 145 10. 11. 12. How God is the God of Christ. 〈…〉 How God is the â—â—ther of Châ—â—â— How Christ is without Father or Mother A threefold generation Per se de se extra se. Non de se sed per se 〈◊〉 Three things wherin Christs generation is not like ours Vses h Iohn 5. 1â— 6. 41. 3. 19. i 1 Iob. 4. 15. In three things wee should learne of Christ to cary our selues towards God as towards our Father k Ioh 5. 17. 19. 6. 38. l Ioh 10. 36. m Math 4. 3. n Heb 2. 10. o Heb 5. 7. 8. p 〈◊〉 13. 1. q 〈◊〉 1. 4. 1 〈◊〉 3. 8 r Iob 14 12. 13. 14. â—6 23. 24. 26. 27.
and then no man shall escape but shall bee delt with without partiality or any corrupt respect according as mens workes haue beene either good or euill and therefore it behâ—ues vs that are in this world but as sâ—iourners for a time to spend our daies in all carefullnesse and godly feare 3. A third reason may be taken from the consideration of our redemption which hath many important motiâ—es in it For it cannot be but yee all know that your misery by nature was so great that yee could not be ransomed if all the treasures of gold and siluer in the world had beene giuen for you and when you were redeemed a cheefe respect was had to the freeing of you from the viciousnesse of your conuersation in which vainely yee spent your times and which corruption in many things yee sucked in from the sinfull examples and precepts and ill education of your Parents and ancestors But especially if yee consider what a matchles price was giuen for your ransome euen the precious blood of Christ who as a most absolute sacrifice for our sinnes was without all fault of nature or life and so the full substance of all the ceremoniall sacrifices and in particular was the true lambe without blemish or spot that makes attonement for the sinnes of the world And the rather if yee consider that from all eternity God had ordained that Christ should dye for you and when the fullnâ—sse of time came that God was to reueale his Some as the Sauiour of the world he shewed him â—n the flesh and caused him to be preached vnto you and for your sakes with farre more euidence and clearenesse then in former ages To you and for your sakes I say that doe constantly put your trust in Gods mercy through his merits that God that to shew he was fully paid the vttermost fâ—rthing of our debts came to the prison doore and let him out which he did when he raised him from the dead and besides exalted him to wonderfull glory when he ascended vp into heauen that so for the time to come you might beleeue and trust vpon Gods goodnesse and fauour to you without all feare or doubting 4. And the rather in the fourth place should you bee carefull of the former exhortation if you consider your relation to the godly to whom yee are brethren For seeing that by the spirit of God your soules are purified from the leprosie of inward eâ—ills by the holy course you haue held in câ—ensing your hearts of those euills which might hinder your internall sanctification in that obedience you yeeld to the truth of God and â—nasmuch as the end of all this reformation was that there might be a holy communion and affection without hypocrisie and dissembling among such as feare God who are all the children of one Father therefore see to it by any meanes that yee order your liues and hearts so that you may loue one another both with ardent affection and pure and sincere hearts which you neuer doe vnlesse you girde vp the loynes of your mindes and liue soberly and be setled in the assurance that yee shall altogether one day raigne in heauen 5. And fiftly the immortalitie of your soules should perswade with you you were made new men not as you were made men by a naturall propagation but inspired with a life that should neuer cease hauing the seede of this eternall life cast into your hearts by the word of God which in it selfe and by effect in you liueth and abideth for euer 6. And lastly if you consider the mortalitie of your bodies All in a mans outward estate is but vaine and transitory the bodies of all men are but as the grasse which is to day and to morrow is cut downe and cast into the ouen Man is quickly and suddenly gone nor is the glory of mens outward 〈◊〉 better then their bodies For all the riches pleasures c of this life in which men glory most they are but as the flower of grasse His body withereth like the grasse decaying in a short time till hee haue nothing left but the very roote of life and as for his riches and pleasures they like the flower fall of so as they are neuer recouered againe many times in this life but alwaies in death But on the other side the word of God vpon which men should set their hearts continueth in the efficacie of it in the sense of it and in the fruit of it for euer and that you may not be mistaken this is that word of God which is daily preached vnto you CERTAINE OF the chiefest and choisest things to be noted throughout the whole BOOKE SEauen sorts of men transgresse about the matter of callings pag. 5 Man is a stranger in fiue respects 7 Fourteene things wherein we should be like strangers 8 Of election from what men are elect and how the Elect may bee knowne with eight priuiledges of Gods elect p. 16. 17 Distinctions about praescience 19 Six waies to knâ—w things 20 The doctrine of Gods fore-knowledge serues for consolation twelue wayes pag. 21. 22. and should teach vs seauen things 23. 24 Comâ—orts that arise from the consideration of this that God is our father p. 26. and many instructions 30. 31 Man said to be holy three waies 32 Of the sanctification of the spirit of man the neede of it and wherein it lyes where of the clensing of the spirit from what and how as also of the graces that adorne the spirit 34. 35. 36. 37. 38. 39 Six things in humblenesse of minde 38 Eleuen things wherein a sanctified heart doth reioyce pag. 39 The heart adorned with eight graces 39 The conscience adorned with nine things 41 Six things to be obserued in our obedience 44 The benefits which flow from the blood of Christ. 50 A great part of the 19 of Numbers interpreted about the sprinkling of the blood of the red heiâ—er 53 Of the sprinkling at the Passeouer 59 Of the sprinkling at the ratification of the couenant 60 Of the sprinkling mentioned Leuit. 16. 61 The order of the whole Epistle 81 How God is the God of Christ and how he is his Father where of the eternall generation 84. 85 Of the mercy of Goâ— both in the fountaine and in the streames and how mercy is not an occasion of liberty and what mercy God shewes to the wicked 93. 94 Of the new birth with the lets and signes of it 94 95 96 97 Of hope and the difference betweene a dead hope and a liuing hope in six things 98 99 Of the resurreâ—tion of Christ. 101. 102. 103 Our inheritance in heauen is incorruptible in 4 respects 〈…〉 and withâ—reth not in three respects 106. 107 Where â—eauen is and that it is not euery where and of the 〈◊〉 of heauen aboue all other places 112. 113 A Christian kepâ— with a fiuefold garrison 115 Questions aboâ—t the power of God 117. 118 Faith
of dispersion and that through Pontus Asia c. For their spirituall estate they are Gods Elect and their election is amplified 1. By the foundation of it which is Gods â—ore-knowledge 2. By the meanes of execution of it which is the sanctification of the spirit 3. By the end which is twofold 1. obedience of life 2. remission of sinnes by the sprinkling of the blood of Christ. 3. The forme or manner of the salutation is in the end of the second verse Peter This Apostle was by Nation of Galile borne in the towne of Bethsaida His fathers name was Iona or Iohn a fisherman He was the brother of Andrew who as they were fishing at the sea of Galilee of a fisherman was made a 〈◊〉 of men His name at his Circumcision was Simon and this name of Peter was giuen him by his Sauiour It signifieth a stone a rock perhaps it was giuen him for his confession and acknowledgment of Christ the rock vpon which the Church was buitt Hee was called by our Sauiour Cephas which in the Chaldean tongue is of the same signification The Siriack version sets the title of the Epistle thus The epistle of Peter Simon Cephas This is he that was euer accounted a Prince amongst the Apostles taught in the mysteries of the kingdome of heauen by the voice of the Sonne of God himselfe before his death This is he to whom the Lord after his resurrection three times said Ionah louest thou mee feede my sheepe feede my lambes It is storied of him that in one day he converted 3000 soules Hee cured Aeneas of the palsey raised a to life first preached to the Gentiles being instructed by a signe from heauen and baptized Cornelius with his houshold He was by agreement appointed to be the Apostle of the Circumcision Apostle Peter had a threefold call from Christ. 1. To the Discipleship 2. To the Apostleship 3. and then to the Apostleship againe hauing fallen from his former call by his threefold deniall of Christ. An Apostle was the highest office in the Church The Apostle Eph. 4. reckons the callings of the Ministerie some were extraordinary viz Apostles Prophets Euangelists some were ordinarie viz the Pastâ—rs and Doctâ—rs His mentioning of his Apostleship here shewes three things 1. Authoritie 2. Modestie 3. Consent 1. His authoritie must needs be great seeing he was the Orator Legate Embassadour of Iesus Christ which should perswade these to whom he wrote to receiue his doctrine with all reuerence and care and not them onely but vs also for whom it is left vpon record so as what is here forbidden wee should take heed of and what is commanded wee should receiue as the words of Christ we should take heed we fashion not our selues after the lusts of our former ignorance vers 14. and not dare to liue in maliâ—e decent hypocrisie c. ch 2. 1. or yeeld to the 〈…〉 that fight against our soules chap 2. 12. or to be offensiue or disobedient in our partiâ—ular callings ch 2. 3. or to reuenge our selues ch 3. 8 9 or to liue after the wills of men or to 〈◊〉 in the sinnes of the Gentiles such as are mentioned ch 4. 3 4. and so of the rest 2. His modestie appeares in this that he seekes not principalitie or Primacie 3. And his consent in that he professeth hereby to bring no other doctrine then that the rest of the Aposttes did For being in the same office with them he brings the same words of Christ also Of Iesus Christ Here he shewes who put him into this office and Apostleship euen he that was 〈…〉 head of all principalitie and power The 〈◊〉 and eternall wisdome of the Father The image of the invisible God The first borne of euery creature The great 〈◊〉 The Promised â—eed The sonne of Dauid The Lord our righteousnes The shepheard and bishop of our soules He is called Iesus a Sauiour an Hebrew name to intimate the interest of the Iewes and Christ annointed a Greeke name to 〈◊〉 the 〈◊〉 of the Gentiles the ioyning of bothâ— together note that he is a perfect Mediator without respect of persons for the elect both of Iewes Gentiles It is a matter of great weight in the condition of life â—ee liâ—e in to haue and to be able to shew a good warrant and sound calling therevnto For the knowledge of our calling from God may both incourage vs and support vs incourage vs to doe the worke required as in this case of preaching Woevnto vs if we preach not the Gospell when wee are sent of God support vs against all the troubles that may befall vs in our Callings for the doing of our duties Seuen sorts of men transgresse about this matter of calling 1. Such as runne into callings before God send them as many Ministers doe 2. Such as liue by such meanes as God calls them from as they doe that liue by vsury lottery oppression deceit c. 3. Such as doe the workes of a lawfull calling at an vnlawfull time or on the Sabboth 4. Such as abide not in their callings 5. Such as meddle with many Callings or Vocations being called but to one 6. Such as liue without a calling 7. Such as are slothfull to execute the calling God hath set them in If Christ make Peter his Apostle or 〈…〉 Christs Apostle he must go and 〈…〉 Thus of the person saluting The persons saluted are first described by their outward estate The strangers that dwell here and there There are three opinions about these strangers who they should be 1. Some thinke they were the provinciall Iewes who were scattered into these parts and converted to the faith of Christ by Paul and Silas and because Siluanus which is Silas was about to returne to visit these Churches therefore Peter writes by him Hierome thinkes they were converted by Peter himselfe who had preached vnto them when he was Bishop of Antiochia In the sixt of the Acts there are two sorts of Iewes viz Grecians and Hebrewes The Grecians were such Iewes as were scattered abroad The Hebrewes were such as kept their owne state and remoued not There are two reasons alledged why these prouinciall Iewes should be meant 1. Because they are not simply called strangers but strangers of the dispersion which should note such Iewes as were driuen thither either of old or by the persecution about Stephen or at other times after 2. Because it was agreed that Peter should be the Apostle of the Circumcision Others thinke they were Gentiles converted to the Iewish Religion and so they take strangers and Proselites to be all one and to such Peter preached Act 2. and converted many of them and they thinke he writes to them now Others thinke that this Epistle is so written to the Iewes as it is intended also for those elect Gentiles in those parts because he saith chap 2. 10. that these
founder followes who is described by what he is himselfe viz God and what he is to vs viz a Father Of God To be elect and knowne before others is a great benefit but to be chosen of that dreadfull and immortall being and that when nothing was must needs adde to this prerogatiue If God choose them it matters not who refuse them If God know them it matters not who is ignorant of them If God honour them it matters not who disgrace them He that founded our election in his owne eternall prâ—science is he that founded this earth and spread ouer it this great heauen Ichouah Elohâ—â— is his name and spirituall incomprehensible immortall infinite allmighty is his nature The immense fountaine of all loue mercy holinesse iustice goodnesse wisdome and bounty It is hee that before guided the waies of eternitie as he now doth of times What God hath done in time is done that wee might know and praise him but what hee did before time is without our measure and as it commeth neerer to Gods nature so it goeth farther from our apprehension at least till we be glorified in heauen But this is a sea ouer which no ship hath failed a mine into which no spade hath delued an Abissus into which no bucket hath sunke our sight is too tender to behold this sunne our vnderstanding too finite to comprehend this glorious and infinite being and therefore I passe from what hee is in himselfe to consider what he is to vs. The Father God is Father to Christ to Angells to Men To Christ he is Father by nature as he is God and by personall vnion as he is man To Angells hee is father by creation and to faithfull men by adoption As hee is father to Christ I consider of it verse 3 here only as he is father to the faithfull God hath an euerlasting fatherly care and compassion ouer the faithfull and elect and this may serue for three sorts of vses 1. For consolation to the godly God vseth them and euer will vse them like a Father both for the affections of a father and for the prouisions of a father he both loues them and prouides for them as a father for his children Gods affection to the godly is a fatherly affection for it is 1. free and 2. reader and 3. constant 1. A fatherly loue is a free loue there needs no argument to a father but that this is my childe so it is with God 2. A fatherly loue is a tender loâ—e it hath much compassion and care in it such is gods loue to the godly Looke how Parents pitty their children so doth God pitty them that feare him Psal 103. 13. yea God is troubled in their troubles and his bâ—wels are turned in him in their discouragements and griefes Esay 63. 8. Ierem 31. 18 19. 3. A father still loues his childe so doth God and much more then all fathers or any of them For hee loues with an euerlasting loue Esay 49. 14. and is called an euerlasting father Esay 9. 6. Adde vnto these that a father will loue his childe though no body else doe so can God loue vs though he loue alone Though naturall fathers and kinred forsake vs Psal 27. 5. 10 and spirituall fathers forget vs Esay 63. 16 17 yet God will neuer cease to loue vs he will neuer leaue vs nor forsaâ—â— vs. Onely wee must euer remember that Gods loue is a pure loue For it hath not in it hurtfull indulgence hee will not marre his children with too much fondnesse He can hide his face and though he will neuer take his mercies from them yet if they sin he will scourge them with the rod of men hee will afflict them though it be but for a short time Ps 89. Esay 67. 7 8 9. As is the affection of God so is his prouision for the godly a fatherly prouision he prouides for them like a father yea like a heauenly father in their 1. attendance 2. dyeâ— 3. preseruation in trouble and 4. portion 1. For their attendance he prouides for them better then the great men of the earth can doe for their children He hath giuen his Angells to be ministring spirits to all these heires of saluation and these pitch their tents round 〈◊〉 them Ps 34. Hebr â— 14. 2. And for dyeâ— they are fed with the 〈◊〉 that perisheth not yea such foode as he that eateth thereof shall liue for euer Ioh 6. 27. 3. And for preseruation in trouble the power of God doth so keepe them that a 〈◊〉 of their heads 〈◊〉 fall to the ground without the prouidence of their heâ—â—enly father Matth 10. and to that end all the haires of their head are numbred and the spirit of God is giuen them to teach them to comfort them and vphold them 4. And for portion he hath blessed them with all spirituall blessings in heauenly things and since the earth was forfeited into Gods hands againe he hath restored the iâ—heritâ—â—ce of the earth to none as is the opinion of many learned but to them Other men hold without any title from God Eph 1. 3. Esay 45. 11. 17 18 19. and in the world to come they shall shine as the starres of heauen and as the 〈◊〉 in the firmament Matth 13. 43. Ob. But God hath so many sonnes of this kind how can he prouide for them all Sol. Our hearts are not troubled for that wee beleeue in God and beleeue in Christ also In our fathers house there are many mansions if it had not beene so Christ would haue told vs and he is gâ—â—e before to make our places ready for vs. Ioh 14. 1. 2. Ob. But they haue so many aduersaries without and within that there is great danger left they be pulled out of their inheritance Sol. God that hath begotten them and giuen them to Christ is greater then all 〈…〉 plucke them out of his hands Ioh 10. 29. Obiect But they are for the most part a people of many and those continuall wants there is scarce any moment wherein they want not something and therefore must either be vncomfortable in themselues or burthensome to God Sol. Whatsoeuer they aske the father he wiul giâ—e it them It is no trouble to God to receiue Petitions from them continually he delights in it and rather blaâ—es them for asking so seldome and so little Ioh. 16. 23. Obiect God himselfe plagues them with troubles asmuch or rather more then hee doth other men Sol. The fathers of our flesh correct vs and shall not the father of spirits do it and the rather if wee consider that hee shewes his loue therein a man will correct his owne sonne more then another mans and he doth correct vs for our profit that we might partake of his holinesse and liue and there is much fruite in the afflictions of the godly all working together for the best vnto them If God spare wicked
men it is because they are bastards and not sonnes and yet there is a great deale of difference betweene Gods vsage of wicked men and of godly euen in their trouble For he spares and pitties his owne children as a man will spare and pitty his ownâ— sonne He neuer strikes them but it is in measure and in their branches He doth not make a full end of them to confound them as he will doe with wicked men Heb. 12. Esay 27. Obiect The world sees no such excellency in them or in their Estate Sol. The world knowes them not because it knowes not God their father they are now the sonnes of God but it doth not appeare what they shall be but wee know that when Christ shall appeare wee shall be all like him 1. Ioh. 3. 1. 2. This doctrine of Gods fatherly loue to his people may serue for instruction 1 To godly men 2 To carnall men 3 To earthly fathers 1 Godly men should learne here to liue like the children of God and so they doe if they looke to three things 1 That they liue without sin and not shame their father by their wicked liues their workes should shew and beare witnesse by their care to finish them that God is their father and set them about them Ioh. 5. 36. Their righteousnes must exceede the righteousnesse of ciuill men in this world Math. 5. 20. and therefore their daily prayers vnto God should be that he would establish them in holinesse before him till the comming of Iesus Christ 1 Thess. 3. 13. 2 Secondly that they liue without care hauing such a heauenly father to prouide for them Math. 6. 25. c. 3 Thirdly that they liue out of the societie with wicked men cleauing onely to the houshold of God 2 Cor. 6. 18. they should loue their fathers house Psal. 27. 4. and deny vtterly the loue of this world Ioh. 2. 15. 16. 2. Carnall men should hence take notice if it may be to be better aduised and not meddle with the godly no not to despise the least of these little ones Their Angells alwaies behold the face of God for them and their heauenly father will requiâ—e their wrongs Math. 18. 10. c. 3 Earthly parents should heare learne of God God cares for his children before they were and shall not they care for their children when God hath giuen them to them Gods greatest care is to prouide holines for his children and should not they learne of God therein Lastly this may serue for reproofe both of some of the godly and also of the wicked that liue in the Church of God some of the godly do greatly forget themselues about this point that is such as stirre not vp themselues to take hold of God and to call vpon his name in their distresses but sit downe dismaide and dead hearted as if there were not the compassion care or helpe of a father in God this is reprooued Esay 64. 8. Those sons of Belial also that liue in the Church and call God father but liue like the Deuill who indeed is their father whose workes they do those I say are most bitterly reproued in these and such like Scriptures euen from their daring to call God father Mal. 1. 6. 3. vlt. Ier. 3. 4. c. Math. 3. 9. 7. 21. Ioh. 4. 23. 8. 38 41. 44. 1 Ioh. 3. 15. 2 Ioh. 9. Through sanctification of the spirit vnto obedience and sprinckling of the bloud of Iesus Christ. There is difference of senses about the vnderstanding and dependancy of these words amongst Interpreters Some take sanctification in a large sense for mans righteousnesse in generall and obedience and sprinckling of the blood of Christ as the two parts or kindes of it by obedience vnderstanding mans righteousnesse or holinesse in himselfe and by sprinckling of Christs bloud that righteousnesse of Christ that righteousnes I say made ours by imputation both which are applied or wrought by the spirit of God Some others make sanctification the end and obedience and sprinckling the meanes and so conâ—eiue that before mans sanctification there goes two things in God Election and fore-knowledge and two things in Christ obedience and sufferings and all this in both that we might be sanctified Others vnderstand sanctification of the heart or spirit of man as a meanes intended in Gods Election for the fitting of vs vnto obedience of life and the fruition of the benefits purchased by the bloud of Iesus Christ and thus I take it it is meant here The summe seemes then to be this that our liues may be obedient to Gods will and that wee may enâ—oy the benefit of Christs death wee must be sanctified within in our spirits Sanctification of the spirit Man is said to be sanctified or made holy three waâ—es 1 Of not holy priuatiuely and so man that was once without holinesse is made holy by regeneration and iustification 2. Of lesse holy and so Gods children are daily sanctified by proceeding from grace to grace 3 Of not holy negatiuely and so Christ as he was man was sanctified For there was a time when Christ had not this holinesse in his humane nature viz. when his humane nature was not Spirit is taken sometimes for the holy Ghost sometimes for an euill Angell 1 King 22. Luke 10. 20. sometimes for the Gospell which hath adioyned to it the spirit or working of the spirit of God 2. Cor. 3. 6. sometimes for the soule of man and so it is taken sometimes more strictly for the vnderstanding the Queene of the soule the reason of mans minde and then the soule is taken for the seate of affections Eph. 4. 23. 1 Thess. 1. 23. sometimes more largely for the whole inward man the whole soule with all the faculties of it and so I take it here Diuers things may be noted here in the generall 1 First that without sanctification we can neuer haue comfort of our Election by our obedience others may discouer our Election and by inward holinesse we may discerne it of our selues 2 That ouâ— sanctification hath some dependance vpon Gods election and that â— as hee hath ordained the rules of good workes we should walke in Eph. 2. 10. 2 as he hath bound himselfe by his decree to guide his people to the holinesse hee doth require of them 3 That an outward ciuill life will not serue the turne God requires especially the sanctification of the heart of man 1 Sam. 16. 17. when God looks for the markes of his own people he trieth the heart and reines Ier. 11. 20. 4 14. Pro. 4. 23. 23. 16. Gods waies are in the blessed mans heart Psal. 84. 5. 4 That there is flesh in the best of Gods Elect in this life their spirits onely are sanctified Thus in generall more particularly concerning the sanctification of the spirit I propound two things distinctly to be considered of 1 What neede our spirits haue to be
this obedience is 1. eyther without vs or 2. within vs without vs it is both God and the word of God God the Father causeth it by electing c the Sonne by redeeming the holy Ghost by calling The word of God is the sampler or patterne of our obedience for if euer wee would bring our liues into order wee must resolue not to follow mens examples wills lusts or our owne reasons inclinations or coniectures but only to haue recourse to the Law of God this must be the light to our feet and the lanthorne to our paths Psal. 119. 19. 2. Tim. 3. 15. to the end we must obey them that haue the ouer-sight of vs and doe instruct vs out of the word and obserue the forme of 〈◊〉 into which wee are deliuered Rom. 6. 17. â—eb 7. 18. and receiue such teachers as the Corinthians receiued 〈◊〉 2. Cor. 7. 15. wee should get an â—are of obedience Prou. 25. 12. 2. The causes within vs are either 1. generall the sanctification of our spirit or 2. speciall so it is â—aith â—or the first the coherence shewes that vnlesse our hearts be sanctified our liues can neuer be framed to true holinesse and obedience and for faith it is certaine before euer we can practise true obedience to the Law wee must haue the obedience of Faith that is wee must bee perswaded of Gods loue to vs and receiue his promises in Christ and repenting of our sinnes beleeue the Gospell Rom. 1. 5. 10. 16. 2 Thes. 1. 8. The faith of the Truth is generally the cheefe guide of all our actions whether they be workes of reformation or of our generall calling or particular carriage 2 Thess. 3. 16. For wee must beleeue Gods threatnings power promâ—ses assistance and reward or else our worke will goe slowly forward 2 Now for the second there are sixe things to be obserued in the manner of our obedience without which our 〈◊〉 will neuer bee brought into order 1 The first is â—â—are The Apostle saith we must yeeld our selues as seruants to obey Rom. 6. 16. which notes that we must doe the workes of God and shew our obedience to him as the seruant doth his worke that is with great heed forecast care God doth not onely require wee should obey but obey as seruants obey 2 The second thing required in our obedience is Wisedome It is not enough to doe good but wee must be wise to that which good and simple concerning euill This the Apostle shewes Rom. 16. 19. 3. The third is Constancy our obedience must be fulfilled 2. Cor. 10. 16. Wee must not be weary of well-doing 1. Thes. 3. 13. 4 The fourth is abnegation In obeying Gods will we must throughout the course of our liues be contented to deny our selues so as we would doe Gods will with patience though crosses follow Luke 8. A signe of the seed sowne in good ground it bringeth forth fruit with patience and besides it imports that if we meane to reforme our liues aright wee must liue soberly shewing our moderation in diet apparell recreations and the like yea wee must not thinke it much to be crossed in our reason desires ease profits or preferments but bee contented to be that we may be with a good Conscience Heb. 11. 8. Gen. 22. 18. 5 Thâ— fifth is sincerity and the sincerity of our obedience appeares both when we shew respect to all Gods Commandements as well as one obeying in all things as also when wee obey without corrupt and carnall ends and respects Genesis 26. 5. Phil. 2. 12. 6. The sixth thing is peace wee must lay our proiects so for holinesse as we follow after peace as much as is possible and that with all men much more with the Church and people of God Rom. 12. 19. Heb. 12. 14. so as our conuersation be without diuision or offence Rom. 16. 18. 19. â— For the third point wee may remember that it was long since noted by Samuell that obedience is better then sacrifice 1 Sam. 15. This obedience is the end of the writings of the Apostles and Prophets If we be not trained vp by the Scriptures to good workes wee doe nothing with generall profession of the name of Christ Rom. 1. 5. 2. Tim. 3. 15. c. If wee obey not we are the seruants of sin and it will be our ruine wee shall dye in our sinnes The Ministery had neuer beene broken open but that the Nations might be brought to obedience Rom. 16. 26. If you obey not you breake the hearts of your teachers it is not good words and liberall pensions will serue the turne you must yeeld obedience to our Ministery in your liues or else you doe nothing Phil. 1. 15. 16. 2. Cor. 7. 15. Vengeance is ready against all disobedience euery whit as ready in Gods hand as in the Ministers mouth 2. Corin. 10. 4. 5. In this text we may see God delights to receiue the obedience of his people from all eternity and all the benefits purchased by Christs bloud shall be giuen to them that obey he is author of eternall saluation to them that obey Heb 5. 9. Thus of obedience in generall Externall obedience which is heere entreated of is distinguished by the Apostle Rom. 15. 18. into two kindes For eyther it is obedience in word or obedience in deed Quest. Heere might some one say what need the obedience of the tongue our tongues are free Ans. It seemes some men thinke so Those hypocriticall flattering and wicked men mentioned Psalm 12. 3. say their tongues are their owne and yet it is certaine the Lord will haue the tongue bound to the good behauiour Iam. 3. 3. Quest. What great hurt can there bee in the tongue if men liue honestly otherwise It seemes there can be no great offence in the tongue Ans. Men are extreamely deceiued that thinke they cannot commit dishonesty and impiety by their words There is a world of wickednesse in the tongue Iam. 3. 6. There are many sinnes which are most vile and hatefull which haue their principall seat in the tongue or are practised in wordes as blasphemy murmuring desperation lip-seruice swearing â—ursing periury charming reproching persecution by the moâ—king of the godly bitter words filthy speaking lying backbiting slandering flattery and false witnes bearing together with diuers sinnes of deceit hypocrisie heresie c. And on the other side excellent graces and duties depend much vpon the seruice of the tongue Gods glory our owne Callings and other mens good are much furthered by the tongue By the tongue men preach pray confesse their sins giue thanks comfort exhort rebuke sweare vow c and therefore great reason wee should shew our obedience euen in the tongue Vnder the obedience of conuersation are comprehended duties of piety to God of mercy to the distressed of iustice to all men of temperance to our selues The catalogues of the sinnes wee should auoide in our conuersation or of duties