A BUNDLE OF MYRRH. OR Several sweet Truths Spiritually unfolded under these following Heads. 1. Mercy magnified. 2. Practical Graces. 3. Christ's Humiliation. 4. Certainty of Salvation. Published by H. P. Minister of the Gospel. 2 Pet. 1.16. We have not followed cunningly devised fables. Psal. 138.2. Thou hast magnified thy Word above all thy Name. Col. 3.16. Let the Word of Christ dwell in you richly. London, Printed by R. I. for Livewell Chapman, and are to be sold at his shop at the Crown in Popes-head-alley. 1653. TO The much Honoured Gentlewoman Mris Prudence Thorold, at Her House at Clapham. Grace and Peace in our Lord. TRuly Honoured, I here present you with a few small pieces, observing that smaller Tractates have been of greater use among many, and still are; especially such as speak Scripture to us in power and plainness. The lesser pieces of Mr. Perkins, viz. His grain of Muster-seed, Golden Chain, Government of the tongue, like to Pearls, even much desired and esteemed as bearing the more lively impression of the strength and spirit of their Maker. And such is that little Book (which for Honour's sake I mention) entitled, Christ set forth, an entire piece worth its weight in Gold, wherein the Author upon that Argument, the chief of all desirable Truths, hath satisfied his Reader more abundantly, even to the full. It was told me once, that Aquinas being asked, What if all Paris were his? answered, I had rather be the Author of the imperfect work of Chrysostom; a small and broken Tractate. Also greater Volumes have their use, such as Mr. Fox's Book of Martyrs, a Volumn composed for the good of England, if ever any, a Book that can never be out of date; and I believe is of the Cabinet with most wise men; for seldom any work of industry and eminency appears, but savours much of the spirit, and rich experience Treasured in those A●●●lles. I mention this the rather, because perceiving the English of this age to be under a very rich blessing of an increase of Sacred Knowledge, next unto the Sacred Scriptures, the Wells of Salvation, those of our Nation would come and draw here, rejecting the watery Pamphlets so much abroad, enfeebling men's spirits, yea, our choicest wits have been most infected by them. As for those thicker and grosser sort of souls amongst us, I mean the profane and ignorant multitude, I am much at a loss in my thoughts for them, and yet I think again, had we such provision on foot as would reach them, I cannot think but a good account might be given of them, as there hath been of late of the like, in some parts of Wales, even to admiration; for as I dare not entertain such a thought, as if God had appointed these poor people, we speak of, all of them to misery; so I hope in due time, it will not be found impossible to rescue them out of Satan's power, of whom they are taken at his pleasure. For when those prophecies shall be fulfilled, which say, That the veil shall be taken off from all hearts, and the kingdoms of this world, become the kingdoms of our Lord, and of his Son Christ, and the sinners of the Nations, both Gentiles and Jews shall have the Spirit of Grace poured upon them, and shall look upon him whom they have pierced, and mourn after him; in that day there shall be a Fountain opened for them to wash in, even from sins of separation. Truly Honoured, I know you are of the Bride chamber, and do expect the coming of the Bridegroom, as all the wise Virgins do. May it therefore ever be your Care, and Crown, to have your Lamp trimmed, and your Vessel filled, I mean an abundant increase of Heavenly Wisdom and Watchfulness; so shall that day be to you as the Hind of the Morning, an early day of entrance upon an eternity of rest and refreshing. Such is the desire of him that honoureth you, and is your servant in our Lord, H. Prime. Mercy Magnified. LUK. 17.13. Have mercy on us. THey would be healed, that required power; they crave mercy whereby Christ might be moved to use his power for their help. Doct. Mercy is the fountain of all the help of man's misery, of temporal or spiritual good; common or special mercy, is that which moves God. His goodness wherewith the Earth is filled, is called his mercy, Psa. 119.64. And that which all his Creatures partake of, Psal. 145. his tender mercies, that his own people are not consumed, Lam. 3.22. recover out of sickness, or have their sorrows moderated, it is of his mercy, Phil. 2.27. that they have the blessing of marriage in children, of their labours in stock, Gen. 32.10. & 33.5. Spiritual blessings are of his mercy, as election to salvation, and the means of it. It was his mercy to Jacob, that he loved him and not Esau, who will show mercy on whom be will; Rom. 9.28, 23. the elect are therefore called Vessels of mercy. That which moved him to send his Son, that the world might live by him, was his tender mercy, Forgiveness of sins, Luk. 1.78. Acceptation in Christ, 1 Tim. 1.16. Quickening, or regeneration, Eph. 2.4, 5. 1 Pet. 1.4. The whole work of our salvation is of his mercy, Tit. 9.3, 5. Eternal life is not of works, which we work, but of the mercy that God showeth, 2 Tim. 1.18. Take the best of the sons of men, he needs mercy at the day of judgement; Woe to the holiest life judged, without mercy, Psal. 130.3, 4. Use 1 This may move in all the help we find from God, in any of our miseries; in all the good we receive, temporal or spiritual, to give God the glory of his mercy, which moved him, and nothing either had or hoped for from us. He doth good to them that love him, Exod. 20.6. To them that fear him, Psal. 103.13. To them that seek him, and fall down at his feet, Matth. 18.27. That show mercy to their Brethren, Matth. 5. But it is not of the merit of their love, fear, humility, mercy; for all these are so defective and stained with sinful pollution, that without mercy they cannot have acceptance with him: But it is his mercy that pardons all their sins, that love him, and keep his Commandments, and rewards them here and hereafter, with admiration they glorify his mercy, Mic. 7.18. Use 2 It may encourage us, notwithstanding the sense of much wretchedness, and unworthiness, to seek the Lord for our help trusting in his mercy. He is the Father of mercies, mercy is his unseparable property, Exod. 34.7. He delighteth in showing mercy, that men will give place to it, Jer. 9.24. Mic. 7.18. He waits that he may be gracious, and will be exalted, that he may have mercy on his people, Isa. 30.18. He cannot forget to be merciful, Isa. 49.15. With the knowledge whereof David upholds his soul in a temptation of despair, Psal. 77.7, 8. It cannot be corrupted by the contrary, his wrath, Psal. 77.9. In wrath he remembers mercy, Hab. 3.2. It cannot be worn out by time, it is everlasting, endures for ever, Isa. 54.7, 8. It is not wearied with multitude, Exod. 34.7. Luk. 1.50. Exod. 20.6. It cannot be too scant for all their miseries and fins that seek it. God is rich in mercy unto all that call upon him, Rom. 10. With him is plenteous redemption, Psal. 130.7. Abounding above sin, Rom. 5.20. And his pleasure is in them that hope in his mercy, Psal. 147.11. Object. His saving mercy is limited by his will to a certain number of persons, whom as by name he hath chosen to be Vessels of his mercy; how can I tell, that I am one of them to whom mercy belongs in God's purpose? Sol. Leave secret things to God, and walk by things revealed, Deut. 29.29. Your shutting out from God's mercy is not where revealed, why then will you carry such an evil suspicion of God, as that he hath not willed mercy to you? He hath revealed his Son and his promise of mercy in him to you, and given you commandment to believe it; It is said to your face, Believe thou in the Lord Jesus, and thou shalt be saved. In both the Sacraments, not only Christ, with his benefits of the mercy of God is offered to you, but the Application of him represented in the signs; and believe God dealeth seriously with you. You are forbidden such prejudice, and putting flumbling blocks before your Faith, Isa. 56.2, 3, 6. To them that believe, to them that repent, and would find grace and favour with God, God hath opened a Fountain for sins, even for sins of separation, Zach. 13.1. Practical Graces. COL. 3.13. Forbear, forgive, as Christ forgave you, so do ye. THe exercise of long suffering is in forbearing and forgiving our Brethren. Doct. It is our duty to hold, and not to lose our meekness and calmness of soul, for continuance of afflictions or injuries. God commands long-suffering, a continued calmness of mind in moderation of anger, slow to wrath, Jam. 1. Our affections should be all at God's command, to move or rest at his will. Our anger must be set on work, as the executioner is by the Magistrate, as the servant by the Master, by appointment with the known will of God, at that to come and go. Anger may be of good use, as fire, but when it is in our power, to call it up and suppress it, that we use no more of it, then is needful. Fire in the top of the Chimney, is dangerously out of place: Use anger like quicksilver, well tempered with love, or else it will eat in dangerously. We have God's example in the reprobate, to whom he is kind, bountiful, Rom. 2.4. Rom. 9 and long in patience, suffering their manners; also in the elect, unto whom his long-suffering is salvation, 2 Pet. 3.15. in waiting to have compassion upon them, Isa. 30.18. It is a great part of our comfort to be as he is in this world, evidence of our adoption and filiation; that we have the godly nature, Luk. 6.35. and express his virtues. This is one of the fruits of the Spirit, by which we know whether he dwell in us, and whether the Law have left his cursing force in us, or no, Gal. 5.22, 23. by which Gods servants approve themselves, 2 Cor. 6.6. It is a great glory to a man, First, of discretion and wisdom, Prov. 14.29. & 19.11. Whereas an hasty spirit deals foolishly, yea, exalts folly, Prov. 14.17, 29. Lifts it up, that all may see it. Secondly, It is his glory in power, above a mighty man that wins a City, Prov. 16.32. for he conquers and leads in triumph, not only flesh and blood, but devils full of malice, Eph. 6. Let patience have her perfect work, Jam. 1.4. where ye lack this wisdom and power, pray; consider how long you have been suffered and waited for, do you so also to others, especially in seeking their conversion, 2 Tim. 2.25. And amendment of some manners in the weak Christian, forbearing one another. This belongs to the Elect and sanctified, the beloved of God; to exercise their love to their brethren, in bearing with the weak in faith or practice, 1 Thes. 5.4. and that long, and forbearing and supporting them, Ephesians 4.2. We must bear one another's burden, Gal. 6.2. Such manners and infirmities as are either of natural constitution, and disposition, or oversight of ignorance, or prevailing of corruption, which in some degree is mortified, that are grievous and troublesome to bear as burdens; we must pass over divers offences, and not take notice of every act of infirmity: Some if we take notice of them for admonition and amendment, yet we must so bear, as we alienate not our minds, nor cast them out of our friendship for them, seeing the root of the matter may be in them, not persecute them with our suspicion and censure rigorously, Job 19.19, 22, 28. nor suffer our first exactions of them to be so strict and merciless, as to bear nothing, but give them time to profit, Phil. 3.15.16. and wait for them. Consider the difference of age in Christians, some are as Babes in Christ, some young men, some old men: Babes have the true nature of men, and may have strength meet for Babes, though weak, compared with Men; so Babes in Christ have the true parts of Nature, of Christianity, though not strength of spiritual faculty, whereby corruption more shows itself, 1 Cor. 3. 2. Among the strong, all are not alike, some are in health, and hold their strength; some are sick, and the disease troubles their constitution. God tenders the weak, and spares them, Mal. 3. as a man spares his son that serves him; bears the Lambs in his bosom; Isa. 40.11. and gently leads them that are with young; takes care of the sick, Ezek. 34.4, 16. And so do his servants tender the weak, 2 Cor. 11.29. The spirit is willing, but the flesh is weak, but of weak beginnings will Christ bring forth his Kingdom victoriously, Matth. 12. and increase their power, Isa. 40.31. Rigour is a dangerous mastership, Jam. 3. and is of pride, and ignorance of a man's self, Gal. 6.3. All need Gods forbearing, and may need the forbearing of the Brethren, they may be tempted. It is much for Unity and Peace to forbear, Eph. 4.23. in Church, Commonwealth, Family. Forgiving one another. This is also in long-suffering required of the beloved of God, to forgive one another, where they have manifest cause to complain. This is of necessity, to hold assurance of God's forgiving us, Matth. 18.35. Luke 6.37. it is commanded, Eph. 4.32. Because we are forgiven, it is nothing to give, unless we forgive. Oughtest thou not to have had compassion of thy fellow-servant, as I had compassion on thee. Christ forgiving us, must be our pattern as well as our motive. As God's rule is, Levit. 19.18. to forgive in three degrees, First, The revenge, not recompensing evil for evil, 1 Thes. 5. it belongs to God. Say not, I will do to him as he hath done to me. Proverb. Secondly, The grudge upon the remembrance of the wrong, God forgives the punishment, and remembers the sins no more, urgeth them not with the mention of them, Ezek. 33.16. nor hinders himself from doing them good, or praising the good he seethe in them for former injuries, Isa. 54.9. Thirdly, So to forgive, as to love him, Matth. 5. that hath done the wrong as myself, for an enemy is my Neighbour, and within that Royal Law, be he poor or rich. God so forgives us, as he loveth us with the same love, wherewith he loveth his own Son, in whom his soul delighteth, Joh. 17. Fourthly, Matth. 18.32. 1 Pet. 4. God forgiveth fully all sins that we commit; for love covers all trespasses, though the offences have been often committed, not once, but a thousand times, though often in one day. So we till seventy times seven times, Matth. 18.21. Seven times in a day, Luke 17.4. Where we see Repentance and the offender grieved and bruised, we are to comfort him, as forgiven of God, the sin as well as of us the scandal or trespass, 2 Cor. 2.7. And we must confirm our love to him. As Christ forgave you. This being put as a motive and pattern, our forgiveness received of Christ. Doct. It appears, and is presupposed as granted, That Christians do know that their sins are forgiven them. In this stands the chief part of their comfort, The knowledge of salvation by the remission of their sins, Luk. 1.77. John before his precepts of love and good works, and evidence of salvation by them, sets down this as their chief foundation of comfort, their sins are forgiven for Christ's sake, 1 John 2.12. though the conscience of inherent righteousness is a good prop to hope; yet it is so little, and corruption so much, and sensible to them that have light and life, that when they see God in Majesty, and contemplate his holiness and spiritualness of his Law, they cry out of their own misery and death, Rom. 7.24. and forget sometimes they are separate from them that perish, Isai. 6.5. till the knowledge of forgiveness be confirmed in them, v. 7, 8. In this David reckons a man's blessedness, that the burden of his sins is lifted off from his Conscience, and the quarrel taken up between God and him, Psal. 32.1. Quest. Quest. How may a man that yet is doubtful, be persuaded, that his sins be forgiven him? Answ. Answa. By the beginning of the work of the Spirit of Adoption, Rom. 8.15. Luke 4.8. inspiring the motion of Faith, and working a man's soul, bruised for his sins, to seek God's face and favour in Christ, by the Commandment of believing, with love to obey it. The smoking flax, Bruised by weight, and striving for liberty. and the bruised reed shall not be quenched. Grace saving is already poured into the soul, which shall after appear in more strength, Isai. 54.6. Affliction of spirit in Conscience of injury to God, as a wife that hath been false, and would return to her husband's favour: Thus promises are made to them that be troubled in spirit, that afflict themselves for God's offence, and God is said to delight in such as chief sacrifice, Psal. 51. and will dwell with them. It argueth a mind reconciled to God, which cannot be but by grace, when his favour is so sought, Rom. 8.5, 7. his friendship so desired, that nothing will satisfy a man till he find it. God easeth not men of all their grief at once, Luke 7.47, 48, 50. She was persuaded that he was her only refuge, but remained afflicted, and Imgring for relief and found comfort. but holds them lingering after him, only his stirring up their desire to him, and moving their love in such passion for him, argueth he is reconciled, and hath forgiven the injury, Cant. 5.4, 5, 6. As it is in the recovering of peace, so in the first working, for most part, by our affection to God settled, know we his affection to us. He gives a little light, that gives them hope; and in their prayers, and use of the means, sometimes cheers them a little, but settles them not yet, but makes them love and hope. The will of believing, with strife against corruption (of love to God) is God's work of his favour, as well as the power of Faith, Isa. 1.19. Phil. 2.13. Rom. 7.18, 22. Mark 9.24. Psal. 42.5. and argues his with such. Other men strive not for faith, Remission in order of nature, is before our repentance, but joined with it in time, that repentance argues God reconciled. Levit. 20, 41. but they that have the grace begun. Grace is first infused without our seeking, and by it we aspire to grace, and give no quiet settling to corruption. Inward shame of that which hath been done against God (though not amongst men shameful) (or if such, not known) voluntary remembering of sins, with shutting up a man's mouth, that he cannot complain of God for judgement, though it were of Hell (with hope, yet that it shall not be so) Ezek. 16.63. Rom. 6.21. Joh 42.6. Ezek. 20.43. In a time of God's gracious dealing with them, not only when he urgeth them to accuse themselves by judgements, Ezek. 36.31. entreating the Lord, and enquiring of him for his mercies, v. 37. It is the note of God's people, They seek the Lord, Psa. 24. confessing their sins, 1 Joh. 1.9. Healing of our nature, God's Spirit given to a man to dwell in him, is his testimony of his accepting of the man, Acts 15.7, 8. His seal. Ephes. 1.13. His earnest, 2 Cor. 5. That if a man know God's grace hath changed him to be that which he was not, and he is not that which he was; he hath sin in him, and appearing yet in his life; now appears the study of piety, that he aspires still to the grace of God, and would unfeignedly have it govern him, poor, in sense of his nothingness in himself, purging the remnants of sin, Rom. 8.13. 2 Tim. 2.21. 1 Joh. 3.3. Striving against sin, Prov. 28.4. Heb. 12.4. 1 Cor. 9.27. Fearing sin, Prov. 28.14. Eccles. 8.12. 2 Cor. 7.11. He hath it under God's testimony and seal, that he is forgiven, and God reconciled to him. God freeth some, and strengthens others that he brings into the battle about Faith. Both serve the Lord, some in sweetness, some in sharpness, some with glorying over adversaries, some weeping in the strife, yet labouring to dissolve the temptation, some serve without fear, some delivered from the cause of the fear, yet feel it trouble them, and yet obey, love, hope, pray, hang on the Ordinances, to suck and be satisfied, Isai. 66. So their fear is not as the fear of the wicked in fullness, Isa. 8.12, 13. without study of casting it out, as a sin against God, and the fruit of unbelief, with hatred of God, without seeking God, or care of sanctifying him in heart. Verse. 11 They are otherwise taught of God, and that with inclining of their wills with love to obey him. A tender, merciful, conscionable forgiveness of other men that offend us, and trespass against us, is a sign that God hath forgiven us; for it is of that grace we have received from God reconciled to us: It is therefore a prop of our Faith in praying for forgiveness, For even we forgive them that trespass against us, Luke 11.4. Hath promise, as being an effect or fruit of the merit of Christ in us, Luke 6.37. It is reckoned a note of singular righteousness above civil, to love enemies, Matth. 5. to pray for them in their distress, Psal. 35.13, 14. to relieve them, Rom. 12. and especially to be so desirous of their salvation, that a man could find in his heart to die for them, that their souls might be saved. Heathens may remit some injuries, but not hating the sin, not grieving for the sinner, not of love of the Commandment, not to all that offend, not with unwearied continuance in the duty; because not of habitual love to God, and men, but occasionally at friends requests for by-ends. Christ's Humiliation. PHIL. 2.8. He humbled himself, and became obedient unto death, even the death of the cross. THe Apostle urgeth his Exhortation to lowliness, and minding the good of other men, mentioned Vers. 3, 4. 1. By the example of Christ Jesus, Ver. 5, 6. 2. By the good which doth follow of it, as it appears in the exaltation of Christ. In the example of Christ, he propounds to be considered, both his natural excellency, v. 6. and his voluntary humility or infirmity, taken upon him for our sake, v. 8. He humbleth himself] Christ humbled himself, in his birth, in his life, in his death. In his birth to be born of a poor mother, who confesseth her contemptible state, and low degree, Luke 1.48, 52. espoused to a poor Carpenter, to be born in a stable amongst beasts; in his life, in that till thirty years of age, he led an obscure and private life, as is gathered, working with his supposed Father in his Trade; for which, they which knew his education, objected it as ground of their contempt of him, that he was not only the Son of a Carpenter, but himself a Carpenter. Mark 6.3. Is not this the Carpenter, the Son of Mary. He at his time came to seek Baptism at the hands of John, as if he had needed it; which John would have refused, knowing that he baptised with the Holy Ghost, and needed not to come to him. He refused not to be in the wilderness among wild beasts, and there to be tempted of the devil, to be carried in his blessed Body, as is probable, from place to place to the pinnacle, to a high mountain by the devil: in companying with them of low degree, as Fishers, not disdaining to touch the Lepers for their healing, nor to give himself to be used of any that would make use of him. To that end, he eat with sinners, talked familiarly with Harlots, etc. He washed his Disciples feet; he turned not his face from shame and spitting; he suffered very unworthy things with a quiet mind. And he humbled himself in death, to die between two thiefs, a death accursed; with the sense of God's wrath, offering himself to the judgement of God for all the Elect. Consider his mind in such a dignity, by personal union of his humane nature, and follow lowliness. And became obedient] Obedience follows humbleness of mind. We are therefore commanded to humble ourselves, to walk with our God, Micah 6.8. The Saints are said to sit down at God's feet, and every one receive his words, Deut. 33.3. Sin hath pride with it, and in wilful sins, Jer. 2.31. even good men are said to despise the Lord, 2 Sam. 12.9. It is the brand of all them that are lewd in their ways, they despise the Lord, Prov. 14.2. and are stout against him. He humbles men first, and takes away their pride, and then makes them obedient, Job 33.17. An humble mind is willing to be appointed. 2. Christ was obedient. First, Voluntarily of his own accord, with delight, as his meat and drink, John 4.32, 34. Secondly, In all things, and in all degrees, he told John as a reason of his coming to Baptism, that he must fulfil all righteousness, Matth. 3. and saith, he came to fulfil the Law, Matth. 5. Not to do his own will, but the will of him that sent him, John 6.38. Unto which will he fully submitted himself, Matth. 26.39. Heb. 10.9. And not only to the Moral Law, but also to all those Laws, which were peculiar to God's people, whereby they professed themselves sinners, Gal. 4.4. he was circumcised, offered oblations, Luke 2.21, 24. and performed other ceremonial observances, Matth. 26.17, 20. Matth. 26.26. Joh. 7.2, 10. He was baptised and received the Sacrament of his own body and blood, Matth. 3.18. Thirdly, He did that always which pleased his Father, John 8.29. Both materially and formally, both in respect of the work, and the heart, seeking the glory of him that sent him, john 7.18. With all that love and zeal, with all that mercy and compassion which the Law commands. He doth affirm, that thus he continued in his Father's love, John 15.10. keeping his Commandments, which before his death he mentions in his prayer, commending himself, and his Disciples to his Father. I have glorified thee on the earth, I have finished the work which thou gavest me to do, John 17.4. Fourthly, He was obedient to all, to whom by the Law he should be obedient, to God, to the Civil Magistrate, to his Parents. He paid tribute, maintained Caesar's right, acknowledged pilate's power over him from above, and came down with his Parents, and remained SUbject to them, Luke 2.51. yet in the Lord, discreetly, giving to God that which belonged to him. Fifthly, He continued in his obedience until death, and died in obedience to his Father's will, whereby he was the more accepted, Heb. 5.8. John 10.17. That he preferred his Father's will of our Salvation, before his own life, and refused not that death, which was the death of all other accursed, that the most odious malefactors were put to. This was partly that he might be a fit High Priest, Heb. 7.26, 27. who needed not to offer for his own fin; and herein he answered the Types, and was an offering without blemish accepted, and making acceptable. Hereby we are justified by his obedience unto death, both in doing and suffering, Rom. 5.18, 19 For as Christ was born to us, and given to us, Isa. 9.6. John 4.10. Rom. 8.32. his obedience was for us, and some part of it, specially a part of his Mediation; it was a part of his Humiliation, whereby he declared himself inferior to his Father. It must needs then be imputed unto us, to our Justification, Heb. 10.10. by the which will we are sanctified, Rom. 10.4. Christ is the end of the Law for Righteousness to all that believe. And herein we have full consolation, a full discharge from our sins by his suffering death, and a perfect righteousness, as much as the Law can require, in which we please God, and are accepted unto eternal life. And in all, he is the Lord our Righteousness. And it may be to us an example of obedience, to obey from the heart, counting it as our meat to obey entirely in all things, to obey devoutly with chief affection to God's glory, to obey constantly, and with continuance unto death, and in death, for the time, place, kind, etc. To death] The death of Christ was the will of the Father, and Christ was voluntary in dying, though death had no power over him, being without sin; yet he yielded himself to it, and died (not only in apprehension) (which to some, is more than the thing suffered comes to) but in sense; such a death as made him fear, cry, weep, sweat blood, and utter his sense of God's wrath forsaking him, not separating the united natures, but not so presently delivering him. He offered himself to God by his Eternal Spirit, Heb. 9.14. Acts 4.27, 28. God by his counsel determined, what Herod, Pontius Pilate, with the Gentiles, and the people of Israel were gathered together to do to him, and God is said to deliver him for us all to death, Rom. 8.32. And Christ consenting to his Father, came into the world, to give his life a ransom for many, Heb. 9.26. Rom. 4. 1 Cor. 15. Matth. 20.28. He did die to put away sin by the Sacrifice of himself, to dissolve the works of the Devil according to the promise; the seed of the woman shall break the head of the Serpent. To reconcile us to God, and set a peace between God and us, and between the Jews and the Gentiles, making of twain one new man in himself, Eph. 2.15, 16. To deliver from the Devil that had the power of death, them that for fear of death, were all their life held in bondage, Heb. 6.14, 15. He hath set Heaven open, and given us free entrance unto the Father, in the holy place, Eph. 2.18. Heb. 10.19. He ratified God's Covenant for ever, Heb. 12.20. He kills the power of sin, Rom. 6.6. He destroyed death, concerning the power of it. Uses 1 We are hereby admonished so to meditate of the death of Christ, by the Will of God, and his voluntary obedience in dying, as to obtain this at our hands, to die in obedience to God: Not in impatience, through tediousness of labours and affliction, nor of necessity, because our time is come, but obediently, as sacrificing our life unto God, whether it be a natural or violent death, none of us ought to live or to die unto himself, but to the Lord, Rom. 14.7. We are to be moved hereby to lay down our lives for the Brethren; therefore, that which is less than our lives, 1 John 3. to use humility, mercy, gentleness, towards others. First, We may hereby know the worth of God's favour, by the price which it cost. Secondly, The great mercy of God, in delivering his Son to death for us, Rom. 5. The abundant love of Christ Jesus to die for us. Thirdly, The hatefulness of sin, seeing the imputation of it brought Christ so low. Fourthly, Labour for assurance of the communion with Christ in his death, and glory in the certainty of God's Covenant for forgiveness of sins, sanctification, perseverance, and eternal life. It reproves them that remember not Christ's death, do not think of it to work their affections to be like Christ's therein, we own to him the remembrance of him, and showing forth of his death. Of the Cross] This was God's will, and herein Christ obeyed, that his death should be for the kind, the most odious and fullest of reproach, that is, to be hanged on a tree. This was figured in the sacrifice laid upon the wood, as in Isaac, in the Brazen Serpent lifted up on a pole, Deut. 21.23. and God in his secret counsel had pronounced them accursed that hanged on a tree, according to his purpose in Christ Jesus, that he should bear our curse, Gal. 3.13. They suffered for their own sins, and he for ours; God would have that a prefiguration of this. And thus defilement is taken away and removed from us; the purgation being made by the death of Christ on the Cross; the remembrance of our viciousness is to be removed from all men's eyes. This Christ himself foretold, Matth. 20.19. Joh. 3.14. & 8.28. & 18.32. and for this it was ordered, that the Jews were stiff in desiring him to be crucified. And thus the Apostles charge the Jews, Acts 5.30. & 2.23. he took our sins with him to the tree, 1 Pet. 2.24. Spoilt principalities, and powers, and triumphed over them, Col. 2. On the Cross, Christ was encountered with exceeding fury, on which, legions of Devils of incomprehensible rage, and long experience, and God's anger was kindled against him as a surety for sinners. The Devils are spoiled, God satisfied, the wretched spirits are, as it were, dragged after the Chariot of Triumph, and exposed to shame, and the Elect are restored. Use. Seeing Christ yielded himself unto the will of his Father, for such a death, both shameful and bitter above other deaths, it must teach us humility. Seeing he, being in the Form of God, abased himself in the form of a servant to die on a tree for us; let us endure the Cross, and despise the shame. Seeing the fruit of this death for us, Let us glory in the Cross of Christ, and in nothing more, Gal. 6.14. Seeing in the Cross was Christ's triumph, Let us not be ashamed of Christ crucified, but resolve to overcome also by sufferings, Revel. 12. And lastly, Let it move us to take heed of sinning against Christ, who submitted himself to the Cross for us: How precious should his remembrance be with us, and that Sacrament of his holy Body and Blood that carrieth with it special remembrance of his love, in his dying on the Cross for us, how should it be desired of us? It must move us to look carefully to this, That the Cross of Christ be not made of none effect by us, either by receiving any Doctrine, making the death of Christ in vain, Gal. 5. or not applying the Doctrine of Christ by Faith unto reconciliation, but receiving grace in vain, 2 Cor. 6.1. Or not making the death of Christ in the efficacy of it, powerful in us to crucify the flesh with the affections, as love of the world, worldly sorrow, corrupt hatred, etc. Lusts, as the lust of the flesh, the lust of the eye etc. It should move us to take to heart, Phil. 3.18. even to tears, that men in the Church should be enemies to the Cross of Christ. Certainty of Salvation. 1 THESS. 5.9. For God hath not appointed us to wrath. THe Apostle adds this Reason to his Exhortation to watching, sobriety, arming with Faith, Love, and Hope of Salvation, taken from the certainty of obtaining Salvation; which certainty is grounded in the knowledge of the gracious act of God in their exemption from his ordination to wrath, in his counsel and decree of their Salvation. Where note four things. First, God's act, ordained or put; the subject matter us; the end whereunto, amplified by antithesis, Not unto wrath, but to obtain salvation; the means whereby his decree was executed, By our Lord Jesus Christ: Or thus, the Author of the decree, God; the nature of the decree, appointment or ordination, putting unto salvation, amplified by the contrary not unto wrath; the object of the decree Paul, and the believing Thessalonians, us. In that Paul pleads his and the believing Thessalonians exemption from God's Ordination to wrath, and his and their appointment to Salvation, observe we, That our freedom from perishing, and our appointment to eternal life, may be known, and we infallibly made certain, so as to profess our knowledge therein. This is the peculiar joy of the Disciples of Christ, that their names are written in heaven, Luke 10.20. not that they may not rejoice in other things, so they rest not in them separate from this, but their proper joy is not temporal grace, or mundane glory, but eternal salvation, which gins in God's election; which if they know not, how shall they rejoice in it? The Apostle grounding the security of Christians, against the sense of their corruptions within, and crosses without in God's benefits, to the Elect his justification secures them from accusation of all other, and Christ's intercession from condemnation. God's love in Christ from all adverse power in respect of separation from life. How shall this be applied, but by knowledge of our election? Rom. 8.33, etc. Paul knoweth his own salvation, and his election unto it, and professeth his knowledge, Rom. 11.2. Peter calls upon us to make our election sure, 2 Pet. 1.10. Election to life, and freedom from ordination to wrath, may be known two ways ordinary, besides the way of special revelation. 1. By the testimony of God's Spirit, who assuring our adoption, doth thereby assure our predestination to the adoption: Use. For use, it is only sent into the hearts of sons and heirs of God, Gal. 4.6. And it secureth their hearts against fears that arose of former bondage; that with liberty of spirit they call God Father with great certainty, as appears in the doubling of the Word. And knowing themselves for the present the sons of God, as they wonder at God's love, so they are sure they shall he glorious like Christ at his appearing; and as they know their salvation with eternal glory, they know their election thereunto, because none are glorified, but the predestinate. 2. Election may be known by the proper effects of it, of which a judgement may be gathered in a man's own soul, to assure his heart before God, and to give him boldness. As the Apostle gathers the election of others, 1 Thes. i. 4, 5. 2 Thes. 2.13. from the appearing effects, wherein God manifests his purpose of saving them, at least probably, so may we by the evidence of the same grace, to be in truth in ourselves, Psal. 65.5. as causing to come to God by true conversion, and to Christ by Faith; so as we are new creatures, are made meet for God's use, and fitted for our part in the lot of the Saints in light, perceive the power of God's Ordinances in us, satisfying us with the pleasures of his house, purging ourselves from Errors and Vices, 2 Tim. 2.21. 1 joh. 3.3. purifying ourselves, as Christ is pure; and cleaving with purpose of heart, and with love of soul to God, and his doctrine in Christ. Generally all the good that God doth to us, concerning our salvation as effectual grace, with the right use of it, is the effect, and so an evidence of election. Would God do such things for us, show us such things, receive our offerings, if he went to destroy us? would a wife man bestow lace and trimming on a filthy rag, to cast it to the Dunghill? Use. Seeing we may know Gods good will, determining of us for good; Psal. 106. it serves, First, to stir us up to seek this of God, and to mark the voice of his Spirit in our hearts; when we hear the Gospel, and when we pray to him, and with all to acquaint ourselves with graces peculiar to the Elect, and prove ourselves, whether we have them in us. It is profitable to be certain, both for thanksgiving to God, and for kindling love, that may move us effectually to live to him, and to rest our souls in fears and want of present things. Fear not little flock, it is your Father's pleasure to give you the Kingdom, Luke 12.32. It is profitable also, even for humility, to know that all the reason of our differing from other is God's good pleasure, he had no respect of any thing in us, of the profit of the knowledge of Election after. Secondly, This serves for confutation of Papists, that hold no certainty to be had ordinarily of a man's election while he lives here, because this is a depth unsearchable, Romans 11. vers. 33. To which it may be answered, That the reason is unsearchable, but the thing is revealed to God's children, what his will is to them by the Spirit, that searcheth the deep things of God; or because a man cannot be certain of his Faith and Justice to be true, or if he could, yet they are not proper to the elect, but are given to reprobates, who continue not in them, and none know they shall have perseverance. To which, it may be answered, That a man may know his Faith, and Justice such, as he may know he is not reprobate, 2 Cor. 13.5. If so, than he may know he is elect, he may know his grace, so far as to assure his heart before God, to have boldness in the day of judgement, and his perseverance he knoweth by God's promise, Jere. 32.40. his faithfulness, 1 Corinth. 1.8, 9 by Christ's merit and intercession, by the Spirits sealing unto the day of Redemption. Object. Object. But we are commanded to fear. Sol. Sol. Fear to sin, but withal to trust perfectly, to give diligence to full assurance of Faith unto the end; hold the confidence and rejoicing of our hope fast. For God hath not appointed us.] As this stands for an Argument to excite the will to the choosing and pursuit of these graces, to furnish us for the good fight, observe we, That the certainty of our salvation under the seal of God's decree, is an incentive to virtues, no occasion of looseness. It provokes to the study of Faith, and Love, and puts on the care of all holy means and endeavours, tending to accomplish God's appointment, Col. 3.12, 13. As the elect of God, holy, and beloved, put on, etc. 2 Peter 1.3, 4. 1 John 3.2, 3. Revel. 19.7. God hath joined life and godliness, virtue and glory, God's image is a great part of our glory, 2 Cor. 3. God's decree is to the means, and to the end; it is to save by sanctification of the Spirit, and Faith of Truth, chosen us to be holy, Ephes. 1.4. To obedience and sprinkling of the blood of Jesus Christ, through sanctification of the Spirit. And this study God works in their hearts, unto whom he reveals their election unto life, for the accomplishing of his counsel, that they may witness their thankfulness to him, that they may be counted worthy of his Calling, and of his Kingdom; For howsoever none be worthy of the inestimable felicity in Heaven, yet God doth fit all, Col. 1.12. and makes them meet for himself, and their inheritance in light; for whom he hath prepared it, and useth their own study, care, and labour, to apprehend that holiness and happiness, for which they have been apprehended of him. To this purpose are the Exhortations to walk worthy of God, and of their Calling, and Prayers to be counted worthy to escape the things that come upon the Earth, and worthy of his Calling, 2 Thes. 1.11. Use 1 When we are tempted to unbeleef, to self-love, to despair, to cleave to earthly things, with neglect of spiritual graces, we should thus reason. God hath not appointed us to perdition, and therefore we must not yield to motions stirring us to such things, as bring perdition, but to obtain Salvation, which he hath declared in his calling of us; therefore we must, and we will flee these things, and follow after Faith, Love, Godliness, Righteousness, Gentleness, etc. Fight the good fight of Faith, till we lay hold on eternal life, whereunto we are called. 1 Tim. 6.11, 12. If we do these things we shall never fall, but abundant entrance shall be ministered unto us, into the everlasting Kingdom of God. 2. If sin have prevailed in some act, let it move us to repentance, to purging ourselves, reasoning thus, This is not the way, from election to salvation, but from reprobation to damnation: I will up therefore, and turn my feet into God's Commandments, and forsaking the way of destruction, keep the way of life; for I am not appointed to wrath, but to salvation. 3. In them it appears election takes place, that make the love, and mercy, and unchangeable decree of God, a motive to follow Heavenly graces, and to give themselves too God. They that share in the mercies, Rom. 12.1. move their resolution thereby to sacrifice themselves to God, 2 Cor. 5.14. that partake of Christ's love, to work an addicting of themselves to Christ etc. Where therefore this is wrought, it is a sign of our sharing in this grace of election, when from the thought of it, we fight for our deliverance from sin, the world and the devil, and arm ourselves with grace unto the fight. Then it is evident, Paul hath his part in the love of Christ dying for him, when for Christ he dieth to the world, Gal. 2.19, 20. that he may live to God. She loveth much, therefore her many sins are forgiven her; her affection argueth in her devout actions to Christ, that she hath her part in his merit. Hath not appointed, or put us unto death] In this exemption of the Apostle, and the believing Thessalonians from ordination unto wrath; there is not darkly insinuated, That some are ordained to wrath by the Lord. Some men's destruction, not only in general but in particular, not only simply but in comparison; this man, not that; Cain not Abel, Esau not Jacob, Judas not Peter, decreed, etc. He will show mercy, on whom he will show mercy; and whom he will, he hardeneth. There are Vessels of wrath prepared to destruction, not only by themselves sinning, but by God ordaining their end, according to his absolute power, and his prerogative; as the Potter hath to appoint his clay to the end and use of honour or dishonour, and so to frame it out of the lump, Rom. 9 I have hated Esau, I have loved Jacob, without foresight of their works; as Christ is set for the ruin of many in Israel, Luke 2.34. so some stumble at the stumbling stone, Rom. 9.32, 33. they stumble at the Word, 1 Pet. 2.8. being disobedient, unto the which they were even ordained; or, also appointed: Forewritten unto this destruction, or condemnation, Judas v. 4. Prov. 16.4. He hath made all things for himself, even the wicked for the day of evil. In appointing to wrath, three things are signed, Rejection from grace and glory, deputation to sins, ordained to destruction. 1. For clearing God, Though we could not find out his justice in this, yet we must hold the principle, God is righteous, Jere. 12.1 Rom. 9.14. Is there unrighteousness with God? God forbidden. Reject such thoughts with abomination. 2. God may be cleared, First, in respect of his absolute liberty, and right, or prerogative, by the similitude of the Potter. He is not unrighteous in his action, whose will executes but lawful power. Secondly, God in his liberty and prerogative, may be cleared in his ends of his action. He appoints none to damnation for damnation sake; he delights not in the destruction of his Creature; he respects his glory of power, of wrath, of justice, of patience, in bearing long with sinners; and at last, punishing them powerfully, and righteously, and declaring his rich glory in the Vessels of Mercy. As all things are of him, and through him, so all things are for him, Rom. 11.36. It is just for God to will his own glory, by that of which he hath absolute power. 3. He is cleared in his obtaining of this end of the glory of his justice, and power, in that he condemns, and destroyeth none in his wrath, but the material cause of their condemnation is found in themselves. He created all righteous, left man in the power of his will, by his own freewill he sinned against God, and so lost himself, and his freewill; his mind set on evil, his wisdom contrary to God, and cannot be subject to God. He suffers them with patience, giveth means of Repentance and Salvation for many, and many gifts, not only worldly but spiritual, makes them taste of the excellencies of the life to come, doth what he can do for them, excepting the new creating of them, which is not unto just proceeding required. He causeth not, but permitteth their sin, or in justice makes latter sins, punishments of former, blinding them that will not see, but wink at the light, hardening them that harden and obstinate their own hearts against his motions; delivering them to their own hearts lusts, that will not hear his counsel, till they fulfil their full measure of sin; rejecting them without purpose of ever reclaiming them: And this is just. And howsoever they cannot now but sin, yet they sin with freedom, without constraint from him, with delight, that they are said to love death, Prov. 8.36. and to seek death. Use 1 1. For that there is an appointment of some to wrath, it must stay us in our wondering at the ineffectualness of the Word in many, to whom it is preached, and that in a divers manner, or degree; some continue enemies, and disobedient, being enraged by it; some hear gladly, yet go back, offended at something: All are not of God, all have not faith. 2. It may provoke us to hasten our assurance of our exemption from this ordination to wrath, by separation from the way of reprobates, by getting grace peculiar to the elect; distinguishing between restraining grace, and renewing. 3. It should stir us up to vows of eternal thankfulness to God, having found our exemption from wrath, and our appointment to Salvation; not only rejoicing with thanksgiving, that God hath appointed us to life, but that passing by others, he hath respected us; Luke 10.21. it adds marvellous amplification to the mercy and love of God, Heb. 2.16. Mal. 1.2, 3. The soul that hath tasted this mercy, can never express the measure of it, but rather faint in the admiration of it. But to obtain Salvation] The salvation of the saved, is made sure by decree of the unchangeable God. It is not only foreknown, but put for us, The persons ordained, us. and we put unto it into God's eternal decree, and fore-ordination; which is certain, not only that some shall be saved; but for number, more or fewer shall not be saved; and for persons, these be, not they. Which may be gathered by the distinction of Brother and Brother, Abel, not Cain; of such as have election to the same office, of King, David, not Saul; of Apostles, John 13. I speak not of you all, I know whom I have chosen; of ordinary Preachers, many never known, Matth. 7. Some written in the Book of Life, their name in God's eternal memory, Phil. 4. Such as have common favour to hear Salvation offered; the Election obtain, the rest are blinded. As many as were ordained to life, believed; As if we should say, Pew-fellows; so Work-fellows, Bedfellows, one taken, another left; as God eternally had decreed, that doth all things after the counsel of his will, to whom his works be known all, from the beginning of the world. Act. 15.18. Rom. 8.29. God's foreknowledge is in order before predestination. Act. 15.18. Rom. 8.29. This puts difference between one and another, God's purpose according to election, Rom. 9.11. not of works, but of him that calleth, Matth. 20.16. Calling is effectual only in such persons, and no other, as God hath chosen, Whom he predestinated, them he called. The particulars are known, the means sent to them, continued for them, Acts 18. and made effectual to them. The Lord knoweth who are his, 2 Tim. 2.19. Christ calls his sheep by name, knoweth them, and knoweth others not to be his, Joh. 10.26, 27. Of all the persons that have been, are, or ever shall be in the world, the number is finite, defined, and certain with God. The generation of men, as it had a beginning, so shall it have an end by God's will: And of all that are, some are appointed to salvation, some to damnation. God is not ignorant whom he will save, whom he will damn; for he is most wise. The means prepared for the salvation of some, and foreseeing ordained for the destruction of some, cannot fail; for he is most mighty. If the hairs of their heads be numbered, much more the persons elected be numbered. Applic. It follows therefore, That God hath not left men to be framers of their fortune; casting lots on nond, but leaving men to make themselves elect or reprobate, and that alterably, as they stand in faith and holiness, or fall away from it. First, Man's wisdom deals on better certainties, first determining of the end of his work, and accordingly disposing of his workmanship. Secondly, This way we are beholding to ourselves, more than to God's grace; that I may be elected and saved, I must thank God; that I am elected and saved, I may thank myself. God made it possible, my free will made that possibility beneficial unto me; and so one man may insult over another, as making the difference between himself, and another man, contrary to that, 1 Cor. 4.7. Object. 2 Tim. 2.21. If a man therefore purge himself from these, he shall be a vessel unto honour: It seems then a man may frame his own fortune, and make himself a Vessel of honour. Sol. It is to be understood of his own knowledge of his election, by the figns. Object. It seems God hath not so unalterably determined of the persons, but that one that was elect may fall from election, and another take his room; or else why is there mention of putting out names of the Book of life? Psal. 69.28. Exod. 32.33. Sol. Such say are to be understood of the manifesting of God's counsel. They whom God, by open signs, joins unto his people, are said to be written in the Book of life; and so contrary, when God openly casts them away, and roots them out of the Church, they are said to be blotted out of the Book of Life that he hath written, as the false Prophets, Ezek. 13.9. They shall not be in the Assembly of my people, nor be written in the writings of the house of Israel, etc. Some seem to be written, and are not; some seem to be written, and are so; they that seem, and are not, the Lord will upon their sin manifest it, that they were not written; the other shall hold their account, Revel. 3. It is a strong foundation of comfort, that the persons be unalterably elected. Rejoice in this, your names are written in Heaven. Rom. 8.33. Who shall accuse the Elect of God? Nothing can separate from the love of God in Christ. Election is in God, who changeth not; not in us that change, of God's will, and foreknowledge, not of our works. To obtain Salvation] To obtain salvation, is not meant here to acquire it by their own merits; for the mean of their obtaining is determined in the Text, Christ Jesus. But it is all one with other places, where the Elect are said to be ordained to eternal life. God then hath determined of the final state of the Elect: Elect they are, not only to Means and Grace, but to the End, Salvation, Acts 13.48. To eternal life, Rom. 9.23. prepared to glory; to conformity with God's Son in his Image, Rom. 8.29. Blessedness of a Kingdom, Matth. 25.34. Their place in Heaven near Christ, Matth. 20.23. Blessing with all Spiritual Blessings in Heavenly places, Eph. 1. From Election, as a cause, flows Grace, and the right use of it to the Elect; whatsoever pertains to Life or Godliness; all Grace's qualifying the persons elected, and making them meet for their Master's use, and their lot among the Saints in Light. As the revealing of Christ, the secrets of the Kingdom, Faith in Christ, Union with him, Justification, Adoption, Regeneration, Good works, perseverance, with an impossibility to be seduced finally. God keeps them by his power unto salvation, they shall never perish. God reserveth them to himself, Rom. 11. preserved in Jesus Christ, Judas 1. so as their salvation is sure and infallible. Which is matter of plentiful Consolation, in all thoughts, perplexing or distressing. Fear not little flock, it is your Father's good pleasure to give you the Kingdom. By Jesus Christ.] This is the only mean resolved of in God's Counsel, for the accomplishment of God's purpose, concerning the salvation of the Elect, Jesus Christ. He is therefore said to be predestinate before the world, and we predestinate in him, 1 Pet. 1.20. Ephes. 1. Our Salvation of his gracious purpose, given us in Christ Jesus before the world, 2 Tim. 1.9. And given are all to Christ Jesus, that God will save; that he may purchase their salvation by his merit, and put them in possession of it by his efficacy. John 6.37, John 17.2. 38, 39 Him hath the Father sealed, to this work, to give food unto Eternal Life, John 6.27. And propounded for reconciliation by Faith in his Blood, Rom. 3.25. There is no other Name under Heaven to claim Salvation by. Whence follow these things. First, That Christ is not the cause of our Election, though he be the Saviour: There is no cause without God, that moved him to choose where he hath chosen. Purpose, Grace, Good pleasure, will of showing mercy, doing with his own what he will, working all according to the Counsel of his will; These are alleged as the only cause, why he resolved upon these persons, in them to show the riches of his Glory. We are chosen in him, not for him; we are saved according to God's purpose, for him; as ordained the mean, and meritorious cause, the Author of eternal Salvation. Secondly, As many as God means to save, he (as he gives to Christ) so causeth to come to him, and not one more or less; that not being in this life joined to Christ, to be finally out of Christ, joh. 10. is a sign of rejection from Grace and Life. It is not as some dream, that an honest life, in a true or false Religion, will save. Then what lost the Jews by stumbling at Christ, who sought Righteousness and Life without him? The Apostle counts all dung for Christ, and desireth to be found in him: He is our hope, by him only we believe, and have access to God. If we be Christ's, we are Abraham's seed, and heirs of the Promise. Christ gives himself for no other, but such as are given of his Father to him; he lays down his life for his sheep; he excludes the rest out of his Intercession. What Christ is as Mediator; what he doth as Mediator; to whom he doth any thing by Mediation, is all by the will and appointment of his Father: His will he came to do; his work was appointed him, and that he finished according to his will. All other means are but subordinate, as Faith, Preaching, Sacraments, with relation to Christ. Christ only absolutely necessary; these as instruments to receive him. Some, wanting these, have Christ to Salvation. FINIS.