we should doe I omit here hauing some purpose if God will to handle them more largely in Treatises by themselues And thus of obedience And sprinkling of the blood of Iesus Christ. Before I come to the more particular and full opening of these words these things may be touched in the generall 1. There was blood in Christ he tooke the true nature of his brethren true flesh and blood that he might serue and satisfie God in the same nature that had offended 2. This blood was shed If you aske who shed it I answer Iudas by selling it the Priests by advising it the people by consenting to it Pilate by decreâ—ing it the soldiers by effecting it CHRIST himselfe by permitting it and after presenting it to God Heb 9. 14 our sinnes that chiefly caused it If any aske for whom it was shed I answer briefely for the Church Act 20. not for himselfe nor for impenitent and obstinate sinners that dye in their sinnes 3. It is not enough that the blood of Christ be shed to make vs happy vnlesse it be applied also which the word sprinkling notes 4. This effusion of blood was solemnly prefigured or foretold by the sacraments and sacrifices of the Law For this word sprinkled is a metaphor borrowed from the legall sprinkling which shewes vs two things 1. The great account that God and good men make of it in that it was so solemnely and anciently typed out 2. That the ceremonies of that Law are now abolished seeing wee haue here the true sprinkling of the blood fore-shadowed out 5. That our estate in Christ is better now then our estate in Adam was For God here in his eternall counsell is brought in ouer-looking that first estate in Adam and setting vp his rest in this estate purchased in the blood of his sonne If any man maruell at this he shall be thus satisfied Our estate in Christ is better then our estate was at the best in Adam euen in this life and therefore much more in the world to come In this life it is better onely in two respects 1. That wee cannot fall from this happines 2. That Christs righteousnes imputed to vs is better then that righteousnes was inherent in Adam Now for the world to come heauen is better then paradise 6. We can neuer discerne our comfort in the blood of Christ till we be sanctified in spirit and set vpon the reducing of our liues into the obedience of Christ. Iustification and Sanctification are inseparable Thus much for the generall In particular concerning this sprinkling of the blood of Christ I consider two things 1. What benefits the Christian enioyes by the blood of Christ which is here noted as the end of his sanctification 2. The mysterie of this sprinkling or applying of the blood of Christ as it was shadowed out by the legall sprinklings The benefits which flow from the effusion of the blood of Christ are either generall or particular The generall are 1. The purchase of the Church Act 20. 2. The ratification of the new Testament or couenant of grace Hebr 9. 18. 3. The breaking downe of the partition wall betweene Iewes and Gentiles and the adopting of the abiect Gentiles the freedenizing of the Gentiles and repealing of all statutes of aliens Eph 2. 13. c. 4. The reconciliation of all things both in heauen and earth and the dissoluing of that enmity which came in by sinne Col 1. 20. The particular benefits which flow from the blood of Christ to euery converted Christian are 1. Iustification which hath in it 1. The pacification of Gods anger Christs blood is the propitialory like the couer of the Arke that hides the law from the sight of God Rom 3. 25. 2. The pardon of all sins 1 Ioh 1. 7. 9. Eph 1. 7. 3. Preuentâ—on of Gods eternall wrath or the losse of heauen â—om 5. 9. 4. The garment of imputed righteouâ—nâ—s or putting on of robes made white in his 〈…〉 14. 2. 〈…〉 and the clensing the conscience froÌ„ dead works to serue the liuing God Heb 9. 13 14. 3. The sanctification of all the meanes of helpe to the beleeuer both spirituall and temporall The very booke of God is sprinkled with the blood of Christ that it may be opened and of vse to the faithfull and so all meanes else in his generall and particular calling Heb. 9. 19 20. 4. Intercession The blood of Christ speaking better things then the blood of Abel pleading daily for the godly and procuring the establishment of fauour in God and acceptation Heb 12. 24. 5. Victory ouer Sathan who is ouercome by the blood of the Lambe and the word of the testimonie Reuel 12. 11. so as his molestations and temptations shall not preuaile 6. The destruction of him that had power ouer death so as now the beleeuer needs not feare death nor can he be hurt of it Heb 2. 14. 7. Entrance into the most holy place euen within the Vaile that is into heauen Heb 10. 19 20. you may see more Ioh 6. 53 54 55 56 57 58 59 c. All this may serue for diuers vses As 1. For singular consolation to all the godly Oh what an honor is it to be descended of the blood of Christ How doth a Christian mans new birth in this respect excell all the nobilitie of birth in the world Ioh 1. 13. What reason haue we of thankfulnes for so happy a condition what should wee complaine of what matters it what we loose or want if we neither loose nor want the blood of Christ How incomparable are these benefits beyond all the glory of this world if we haue eyes to see them and hearts large enough to conceiue of the glory of them The Lord from eternitie looking vpon the blood of his Sonne sets vp his rest there as hauing prouided a sufficient portion for all that shall be sanctified by his spirit 2. For instruction we should euery one of vs be incited to all possible care of assurance that Christ died for vs and get it ratified to our hearts by all the testimonies we can There be three witnesses of a mans happinesse 1. The water 2. the blood 3. and the spirit 1 Ioh 5. 6. The water of repentance the blood of expiation in the passion of Christ applied by faith the spirit of sanctification testified by sauing graces new diuine gifts 3. For terror to all wicked men that sin against the blood of Christ by despising neglecting the grace of the couenant by swearing by unworthy receiuing the sacrament by their obstinate vnbeleefe impenitencie Shall the blood of Abel cry for such vengance shall not the blood of Christ much more What a blood-guiltines doe these men draw vpon themselues that sinne against the blood of Christ If Iudas burst his heâ—rt with despaire for betraying it how can their case be better for despising it Thus of the benefits which come by the blood of Christ Now it
cast vpon him and these were all offred vp and sacrificed in the fire of his passion 16. Vers. 6. Cedar-wood hysop and scarlet are not without their signification The Papists reach high here that cna finde in these three to be meant three persons suffering with Christ By Hyssop should be meant the Virgin Mary and by the Cedar Iohn the Euangelist these two should suffer with him per compassionâ—eâ—ment is by the scarlet should be meant the theefe that suffred with him per compassionem carnis Some thinke that the cedarwood is hope that dwells on high and will not be putrified Hysop is faith a low growing herb that lastens her root vpon the rock scarlet is charity Others vnderstand by the cedar contemplation by the hysop humility by scarlet twise died charity which is twise died viz. on the one side with the loue of God on the other with the loue of our neighbor All these must burne in the Lords passion but I think that hereby may be noted that three things arise out of the passion of Christ 1 the cedar of immortality 2. the hysop oâ— mortification For so the word purge applied to hysop Ps. 51. doth import 3 the scarlet is the bloud of 〈◊〉 which is twise died in that it is twise applyed once for expiation 600. yeers ago then again for iustifiâ—ation of euery particular beleeuer 1â— The impurity of the Priests mentioned verses 7. 8. might prefigure the impuritie of the Iewish Priests till they were washed by conuersion from their sinne in killing Christ of whose conuersion is mentioned Act. 6. But rather hereby may bee gathered as the Apostle doth gather it the great excellencie of Christs Priesthood aboue all those legall Priests For they in their solemnest sacrifices were impure themselues and needed clensing but Christ was not so Heb. 10. Quest. How could the Priests be made vnclean by that which did purifie the people Answ. Vncleanenesse was two waies contracted 1 First by the foulenesse of the things touched and so hee that touched a dead corpse was vncleane 2. Secondly by the vnworthinesse of the man touching and so it was here He must professe himselfe vnworthy to touch so sacred an expiation we had need to take time euen till the euening to humble our soules and bewaile our vnworthinesse of the blood of Christ. 18 Now after the death of the Heifer it is said Verse 9. that a man that is cleane must gather vp the ashes of the Heifer and lay them vp without the Campe in a cleane place This man that is cleane is the Gentile purified by faith For this is after the death of Christ the gathering of the ashes is the applying of the merits of Christ and laying hold of the mysteries of his kingdome The laying vp of the ashes imports the Christians accounts of Christs merits as his chiefe treasure The cleane place is the cleane heart for the merits of Christ belong not to all Gentiles but to such as haue a cleane heart and will keepe the mysterie of faith in a pure conscience Without the Campe notes the natiue condition of the Gentiles who were without the law strangers from the common-wealth of Israel and from the couenant of promise without sacrifices and out of the Synagogue of the Iewes 19 These ashes are kept for the congregation to note that there shall neuer be want of merit to any Christian to any member of the congregation of Christ when he saith it is to make a water of separation it notes what our sinnes bring vpon vs by nature we are separate and cast out of Gods sight and neede the bloud of Christ to recouer vs from our separation This water was made of the ashes of the Heifer and running water to note that after separation to clense vs againe wee must bee sprinkled with a water made of the ashes of Christs merits and the water of the grace of the holy Spirit of God This is the perpetuall way of purification for sinne and in that it must be sprinkled vpon vs with Hissop it notes that wee can haue no comfort either of the merits of Christ or the grace of the spirit without the hissop of true mortification 20 Hee that gathereth the ashes must wash his clothes and be vncleane till the Euen to note that euen the neerer a Christian comes to the merits of Christ the more he is affected with the sense of his owne vncleannesse he that hath the strongest faith doth most wash his clothes yea hee retaines the sense of his vncleannesse till Euen that is till death as some interpret it Thus much of the sprinkling of the bloud of the Heifer In the sprinkling that was vsed about the passouer there are not many things which need expounding The Lambe for the Passouer is Christ the lambe of God the bloud is the bloud of Christ. The sprinkling of the blood is the application of the blood of Christ. The sprinkler is the Minister The hyssop wherewith it is sprinkled is the word of mortification The people are the faithfull The house is the soule of man The doores of the house are the eares eyes and mouth of man The benefit is deliuerance and protection from the destroying Angell In the narration of the sprinkling of bloud vsed at the ratification of the couenant The sense of the most things may be briefly touched The altar vnder the hill is Iesus Christ ready to succour and sanctifie those that are afflicted in spirit with terrors of conscience in the sense of the law giuen on the hill Sinâ— The pillars are the faithfull that stand before and beare witnesse to the comforts expected or felt for the sacrifice of Christ and they are 12. to note out the 12. Tribes in them all the faithfull The young men and the first borne of the children of Israell were types of the Elect in visible Churches borne againe to God his first fruites of the multitude a people consecrated to God as his onely portion These offer to God two kindes of sacrifice the one was the Holocaust or the whole burnt offring euen the dedication of themselues wholy euen of their liues vnto the death for the seruice of God and the practise of godlinesse The other was the peace offrings which were sacrifices of praise and thankesgiuing The bloud was the bloud of Christ. The basons that receiued the bloud are the word and sacraments The Altar sprinkled with bloud is Christ truely suffering and truely retaining in himselfe all sufficiency of merits The other part of the bloud sprinkled on the people notes the application of the merits of Christ to the faithfull and of his graces without diminishing from the fountaine of excellency of merit grace in himselfe The meanes by which it is sprinkled is to bee supplied out of the Heb. 9. 19. viz. the hisoppe of mortification and the scarlet of charity and the Christian loue enflamed with zeale against sinne
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
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
and feruent desire of pietie The benefit is the reconciling of the people to God and the establishing of the couenant In the 〈◊〉 of bloud mentioned Leuit. 16. I note onely foure things 1 The benefits that come by it which are first entrance within the vaile euen the right to the kingdome of heauen 2 The assured procurement and continued establishment of mercy from God noted by the sprinkling of the mercie seate 7. times 2 The intercession of Christ noted by the incense heated by the burning coales of his owne ardent affection Vers 12. 13. 3 The perfection of Christs mediation in that no man is ioyned with him nor must any man bee present Vers. 17. 4 The extent of the benefits to all the Elect noted by the sprinkling of the bloud vpon the foure hornes of the Altar The Vse of all may be briefly both for instruction and consolation For instruction 1 To the people who should be aboue all things carefull to seeke the comfort of the application of Gods fauour in Iesus Christ oh we must aboue all things by faith keepe this sprinkling of bloud as is said of them Heb 11 28. 2 Ministers should hence take notice of the maine end of preaching which is to sprinkle bloud vpon the hearts of the people that they may both bee setled in the knowledge and assurance of their right in Christ and the couenant of grace and likewise purged in their consciences from dead works we do little by preaching if we beget not reformation and assurance in the hearts of the people he preacheth not that sprinkles not 2 For Consolation Be not fearefull Christs bloud will protect thee as safely as euer did the bloud of the paschal lambe the â—hildren of Israell Be not doubtfull of the efficacie of it For if the bloud of buls and goates c. could purifie in respect of legall clensings how much more shall the bloud of Christ who by the eternall spirit offered vp himselfe to God purge thy conscience from dead workes and make attonement for all thy sins clensing thee from all vnrighteousnesse Heb. 9. 13. 14. 15. 1 Ioh. 1. 7. Be not discontent with thy condition thou hast what was merited and purchased with bloud how little soeuer it seeme in thy eyes But especially be not vnthankfull for such a singular way of mercy but with all gladnesse of heart reioyce aboue all things in Christ and him crucified for thee Hetherto of the persons saluted the forme of the salutation followes Grace and peace be multiplied to you It was the manner in their salutations to wish to their friends that which they accounted a chiefe happinesse to them So doth the Apostle here wishing the multiplying of grace and peace Grace 〈◊〉 peace Grace must be coâ—â—dered two waies 1 First as it is in God and so it is his free loue and gracious disposition to shew mercy in Christ. 2 Secondly as it is in man and so it notes either the gifts of their minde or their condition or estate in Christ and so the faithfull are said to be vnder grace and not vnder the law Peace is both inward and outward Inward peace consists in the contentation and rest of the soule and so it is both the rest of the conscience from terrors and the rest of the heart from passions and perturbations Outward peace is nothing else but prosperity or an estate free from vnquietnesse and molestation and adorned with needfull blessings Grace and Peace are the two principall things to be sought and wished in this world when Christ comes to inrich the world hee comes with grace and truth Ioh. 1. he cannot be miserable that hath these two nor happy that wants them altogether Which may be a singular comfort to a Christian in grace and peace is his portion and hee may go boldly to the throne of God in the intercession of Christ to begge either of these in his need Heb. 4. vlâ— God may deny him other things but he will neuer deny him grace and peace And therefore also Christians should ioy in the grace of God wherein they stand Rom 5. 3 and be resolued in themselues that the grace of God is sufficient for them 2. Cor. 12. 9. Especially they should praise and esteeme and glorifie the grace of God It is all God askes for as it were at our hands euen to honour him by praising his grace and free loue to vs Eph. 1. 6. Woe vnto wicked men that neglect the grace of God what shall it profit them to gaine the world which yet they doe not and want grace and peace but especially why doe they not let Christians alone with their portion why doe they trouble them in their peace and despight them for their grace can they not follow their pleasures lusts profits honors c. and let Christians liue quietly by them who desire but libertie to enioy grace with peace There is something also to be noted from the order of placing grace must bee had before peace there can bee no peace to the wicked and he is vndoubtedly wicked that hath not the grace of God Be multiplied Grace and Peace is multiplied 1 First when the number of gracious persons is increased This is to be sought and prayed for 2 When the kinds of grace and peace are all had For there is the manifold grace of God 3 Thirdly when the measures and degrees are augmented The Husbandman would faine haue his seede increase and the Tradesman his trade so would the ambitious man his honors preferments c. Euen so should the Christian bee ambitious and couetous in his desires that his grace and peace might increase Quest. What should wee doe that grace and â—eace might be multiplied Ans. 1 Be sure it be true grace else it will neuer â—ncrease 2 Thou must increase in meeknesse and humiliâ—ie For God will giue more grace to the humble â—am 4. 8. and the meeke shall haue abundance of peace Psal. 37. 6. 11. 3 If thou wouldest haue thy grace and peace â—ncrease thou must be constant much in the vse of all the ordinances of God which are the meanes of grace and peace As thou measurest to God in â—he meanes so will God measure to thee in the successe thou must be much in hearing For grace is in the lippes of Christ Psalm 45. 3. and much peace shall be to them that loue Gods lawes Psal. 119. and â—hou must go often vnto God by praier who giues grau and glory and will withold no good thing Psalm 84. 12. 2 Thes 1. 11. 12. Runne by faith to Christ who is the Prince of peace Es 9. 6. and stir vp the grace of God that is in thee For thou hast not receiued the spirit of feare but of power 2. 〈◊〉 4 Thou must not perplex thy heart with cares of this life but in all things go to 〈◊〉 praier and cast all thy care vpon him so shalt 〈◊〉 haue peace that