Sermons Preached Upon Sundry Occasions, Sermon 6 – Dedication 5

Sermons Preached Upon Sundry Occasions · Sermon 6 – Dedication 5

p. 205TITUS 2. 14.

foreign, A peculiar people.

Π foreign, a word invented by the Greek interpreters, if you credit Stephanus, upon their authoritie uſed by the Greek Fathers, and in this place onelyonly by the Apoſtle adopted into Scripture: it is of near alliance to that other word foreign, which our Saviour uſeth, Matth. 6. 11. which Hierom underſtands of that bread which came from heaven, Chriſt himſelf, ſpoken of, John 6. 51. the peculiar nouriſhment of Saints, fed on by faith. But I ſhall not trouble you or my ſelf with any nice Criticiſmes as to the word; but ſhall engage into what is of ſubſtantial and fundamental concernment. And ſo in the whole verſe ſix things are conſiderable.

Firſt, A redemption aſſerted, as made by Jeſus Chriſt; foreign, that he might redeem; the word ſignifies a redemption by way of price and purchaſe.

Secondly, The means of this redemption, or the price paid in order to it; foreign, who gave himſelf; the price was not ſilver and gold, but foreign, precious bloud, 1 Pet. 1. 18. Juſtice in God could require no more, Love in Chriſt would ſuffer him to give no leſs.

Thirdly, What this redemption is from: foreign, from all iniquitie; both as to guilt and power. Whence the Apoſtle Peter makes the terminus à quo of this redemption, our former vain converſation, foreign. For Chriſt to have redeemed men from the guilt of puniſhment, and not from the power and practiſe of ſin, would be no leſs then for Chriſt himſelf to have come into the world to have been a cloak and patronage for impietie.

Fourthly, That to which we are redeemed by Chriſt: that is, to holineſs and puritie. foreign. Chriſt purchaſed not onelyonly pardon, but grace and holineſs for his people: that we being delivered, might ſerve Luke 1. 74, 75.Luke 1:74Luke 1:75him in holineſs and righteouſneſs all the daies of our lives.

Fifthly, The object of this redemption, foreign, a peculiar people: p. 206ſuch as Chriſt's purchaſe gave him a peculiar right to; therefore 'tis added here, foreign, unto himſelf.

Sixthly, A deſcription of the perſons redeemed, à poſteriori, of this peculiar people by an inſeparable effect or adjunct: foreign, Zealous of good works; not cold and perfunctorie, but fervent and zealous in practical holineſs.

Each of theſe will fill up an hours diſcourſe; I have ſingled out the fifth as my preſent ſubject; to wit, the perſons redeemed, whom the Apoſtle here calleth foreign, a peculiar people, whence the obſervation is obvious and plain, that

God and Chriſt have a peculiar people in the world.Doctrine.

In the proſecution of which, I will ſhew you,

Firſt, In what reſpects a people may be ſaid to be God's peculiar.

Secondly, What this peculiar people is.

Thirdly, How it appears that God hath ſuch a peculiar people in the world.

Fourthly, Improve all by ſome application. For the firſt, God hath a peculiar people in three reſpects.

I. In reſpect of outward diſpenſation, and diſtinguiſhing adminiſtrations. Thus the Jews of old were Gods peculiar: his foreign whomExod. 19. 5.Exod 19:5 he calls his peculiar treaſure. God cauſed his Word and Ordinances to be diſpenſed amongſt them, which the reſt of the world were ſtrangers to; he entruſted them with his divine oracles, which the Apoſtle notes as their distinguiſhing priviledge from the Gentiles; and the Pſalmist as their peculiar prerogative. The reſt of theRom. 3. 1, 2. Pſal. 147. 19, 20.Rom 3:1Rom 3:2Ps 147:19Ps 147:20 world were like the dry barren Wilderneſs, they God's Encloſure, his Vineyard, who had plentifull ſhowres of the dew of heaven falling upon them: and ſo they ſhall be part of Gods peculiar again: the Scripture gives us evident ground to believe their converſion to the faith, eſpecially, Rom. 11. from verſe 23. to verſe 28. I think we are much in the dark as to the time of their reſtitution: I verily believe the Idolatrie of Rome (which is the Jews greateſt stumbling-block) muſt firſt be removed, Religion reformed. This may be a digreſſion (however it is but a ſhort one) as to the Text, but not to the Intendment of the Lecture. And in this reſpect likewiſe the Chriſtian part of the world is God's peculiar, as diſtinguiſhed from Pagans, and Mahometans, and the reſt: in the Chriſtian part of the world, England is God's peculiar: in England, let me ſay, London is God's peculiar; a place like Capernaum, exalted up to heaven in the uſe and enjoyment of Ordinances; I heartily pray it never have Capernaum's doom, to be thrown down to hell for the contempt and abuſe of them.

II. In reſpect of ſpecial office and employment. Thus Magiſtrates p. 207are God's peculiar, (he hath honoured them with his own name in Scripture, Pſal. 82. 6.) peculiarly repreſenting his Dominion; his Deputies and Vicegerents on earth; they rule by him, Prov. 8. 15. and ſhould for him; they are his Miniſters, foreign, as the Apoſtle, Rom. 13. 4. Thus alſo the Miniſters are God's peculiar, in reſpect of Function: as the tribe of Levi was under the Law; as being a ſpecial right of Ordination ſet apart for ſpecial ſervices. Separate me Barnabas and Saul, ſaith the holy Ghoſt, for the work whereunto I have called them, Acts 13. 2. which you may ſee was done accordingly, verſe 3. by faſting and prayer, and laying on of hands. The Miniſterial office lies not in common to all: but there muſt be ſuch a calling, and laſting function as diſtinct from the people. You may finde them diſtinguiſhed expreſly, Revel. 2. 24. foreign, unto you, and unto the reſt: whence the Miniſtry in antiquitie is called foreign, a portion, ſet a part and dedicated to God's peculiar ſervice, and acts of worſhip and diſcipline; which no other can perform as acts of office. The Magiſtrates dutie is to uphold, but not to exerciſe theſe peculiar acts; which when Theodoſius the Emperor would have been intermeddling with, he received this repulſe by S. Ambroſe: foreign, that, his ſcarlet made him a Magiſtrate, not a Minister.

III. In reſpect of ſpecial grace and favour: though God bear an univerſal philanthropie to all men as his creatures; yet he loves ſome with ſpecial love and diſtinguiſhing favour: which David Pſal. 106. 4.Ps 106:4prayed to God he might have the experience of, Remember me, O Lord, with the favour thou beareſt unto thy people. Thus God hath a peculiar people in two reſpects.

1. In reſpect of choiſe and purpoſe; ſo many, who at preſent lie in common with the reſt of the world, not yet effectually brought home by the power of God's Word and Spirit, (I mean elected though unconverted perſons) are God's peculiar. Many of God's jewels lie a long time in the mire and ſink of the world. S. Paul was a choſen veſſel, though at preſent breathing out blaſphemies and threatnings. Acts 9. …5. Verſe 1.Acts 9:5Theſe (me thinks) are like a piece of gold not yet refined, but deſigned by the goldſmith for ſome ſpecial uſe. Theſe our Saviour ſpeaks of, John 10. 16. And other ſheep I have, which are not of this fold, &c. Whether you underſtand there the Gentiles not yet called home by the Goſpel, or all unbelievers amongſt Jews and Gentiles, who, in reſpect of purpoſe, belonged to the ſheepfold of Chriſt: ſufficient it is to my purpoſe, that Chriſt calls ſome, though in a preſent ſtate of unbelief, his ſheep; to wit, in reſpect of God's ſecret purpoſe; ad arcanam patris electionem hoc Calv. in loc.refert, ſaith Calvin. So in a remote potentialitie, which, by vertue p. 208of the purpoſe of God, and ſtipulation of Chriſt, is certainly to be reduced into act, they may be called Chriſt's ſheep, his peculiar which God loves with a love of benevolence, not complacencie; for ſo to love any unholy perſon is a contradiction to his puritie and nature; the love of election is amor ordinativus, not collativus, a love preparing mercies for us, not beſtowing them: praeparatio beneficiorum, as Auguſtine calls election, which being an immanent act makes no change in the creature, but diſtinguiſheth perſons onelyonly as to a ſecret purpoſe in God.

2. In reſpect of actual claim and intereſt. And thus Saints believers who are effectually brought home, and gathered by the Word, accompanied with the Spirit, out of the world (and this is the fruit of the former) are his peculiar: as our Saviour▪ ſaidRom. 8. 30.Rom 8:30 to his diſciples, John 5. 19. I have choſen you out of the world. And theſe I conceive are meant here, the Apoſtle ſpeaking of ſuch as are a purified people, and zealous of good works, the characters of Saints.

And this for the firſt.

Secondly, What this peculiar people is: of which briefly, becauſe I intend the third particular. The Original gives me ground of a ſixfold deſcription of them by ſix qualifications.

I. An excellent people. So the Original in the Text imports, foreign, à foreign, quod eſt praeſtare, as Grotius notes, coming from a Greek word, which ſignifies to excel. So David eſteemed of the Saints, (however the world accounts them but foreign, off-ſcouring; 1 Cor. 4. 13.1 Cor 4:13and no wonder, for wicked men eſteem Chriſt himſelf to have no form or comelineſs, &c.) as an excellent generation. Excellent in reſpectIſa. 53. 2. Pſal. 16. 3.Isa 53:2Ps 16:3 of that image of God they bear, and thoſe relations they ſtand in to him. Solomon paſſeth the ſame judgement upon the Saints, Prov. 12. 26. The righteous, ſaith he, is more excellent then his neighbour. Religion and Holineſs puts a ſplendour upon perſons, ſuch as even dazzles theeyes ſometimes of wicked men, and begets in them, though no true love, yet an aw and reverence, as is evident in Herod, who feared John Baptiſt, Mark 6. 20. knowing he was a juſt man, and an holy.

II. A ſeparated people. Symmachus explains this word by foreign, that is, è numero electum, one that is choſen and taken out of the number of others. So the Lord hath a peculiar people, whom he hath ſeparated unto himſelf, both in reſpect of Election, God, looking upon the corrupted Maſs of mankind by a free act of his Soveraign will, pitched his thoughts upon thoſe, leaving theſe; the firſt an act of the higheſt merciemercy, the other no act of injuſtice, becauſe God p. 209was under no obligation by grace to repair what man by ſin wilfully loſt and forfeited. Deus de ſuo bonus, de noſtro juſtus, ſaith Tertullian. Separated again by diſcriminating grace in effectual vocation: The Lord hath ſet apart him that is righteous for himſelf, Pſal. 3. And they ſhall be ſeparated hereafter at the day of judgement; that's the day in which he makes up his jewels, and ſeparates the ſheep from the goats, the wheat from the chaff, determining that to the fire, gathering this to his garner.Mat. 3. 12.Matt 3:12

III. A hidden people. So foreign ſignifies, quaſi inſtar peculii reconditum: hidden to the eye of the world in their life: for their life is hid with Chriſt in God, Col. 3. 3. hidden in reſpect of their comforts, A ſtranger doth not intermeddle with their joy, Prov. 14. 10. It is the hidden manna, Rev. 2. 17.

IV. They are a precious people. Quaſi chariſsimas & pretioſiſsimas opes, ſaith Beza. Precious in reſpect of the price laid down to purchaſe them; the redemption of their ſoul is precious, Pſal. 49. 8. Precious in reſpect of their graces; precious faith you read of 2 Pet. 1. 1. Precious in reſpect of that eſteem God hath of them; they are his jewels, Malach. 3. 17. Precious in the eyes of God, Iſaiah 43. 4. Precious to God in their lives, and precious alſo in their deaths, Pſal. 116. 15.

V. A rare people. Quod rarum eſt, & inuſitatum, that's foreign, ſaith Budaeus. Thus the true Saints are but a rare people in reſpect of the wicked of the world. Chriſts flock is but a little flock, Luke 12. 32. Even amongſt thoſe who are called the elect are but few, Mat. 20. 16.

VI. A beloved people: ſo Pagnin tranſlates foreign Exod, 19. 5. Theſaurum dilectum, a beloved treaſure: ſo Saints are called, the beloved of God, in the epiſtle to the Romanes, Rom. 1. 7. whom he loves with a ſpecial diſtinguiſhing love through Chriſt. God makes demonſtration of univerſal love to all his creatures, Mat. 5. 44, 45. in the exerciſe of his general providences, upholding and ordering all things as his creatures; ſo his tender mercies are over all his works, Pſal. 145. 9. But the love which he bears to his peculiar is a peculiar love; that the love of a Creatour, this of a Father; that founded in his nature, the other in Chriſt.

Thirdly, The third particular, How it appears that God hath ſuch a peculiar people in the world.

This peculiarity appears,

I. In the diſtinguiſhing love of the Father.

II. The ſpecial undertakings of the Son.

III. The peculiar workings of the Spirit.

The firſt of theſe is diſcovered ſeven ways.

p. 2101. In God's ſpecial purpoſe and election. Univerſal election is a contradiction in adjecto: thus God had a peculiar from eternity: he hath choſen us, ſaith the Apoſtle, Eph. 1. 4. before the foundations of the world: and this not upon a previſion of any moving impulſive conditions in the creature (for whatſoever good is in the creature, faith, holineſs, perſeverance, are all the fruits of this electing love, Acts 13. 48. Some goodneſs in the object muſt provoke our choiſe, otherwiſe it is irrational; but God (who is Soveraign and abſolute) chooſeth perſons to make them good, Epheſ. 1. 4.) but by his own free and gracious purpoſe and will. Predeſtinated, ſaith the Apoſtle, according to the purpoſe of him, who worketh all things after the counſel of his own will, Epheſ. 1. 11. and, according to the good pleaſure of his will, verſe 5. That conditional purpoſe pleaded for by ſo many muſt neceſſarily ſuppoſe a fallibility in God's knowledge, which can have no foundation in reſpect of things future, beſides the free determinations of God's infallible will. And, ſuppoſing God's foreknowledge of things, which the Patrons of conditional purpoſes, muſt, and do confeſs (unleſs they will Socinianize): I do not ſee (and, I confeſs, after my utmoſt ſearch, here I ſtick) how they can avoid that neceſſitie of futuritions, which they condemn in others: for God's knowledge is as undeceivable, as his will is infallible: a miſtake or errour in the one is as inconſiſtent with divine perfection, as fruſtration in the other. The Socinians indeed eaſily cut the knot, by denying the foreknowledge of God, and making his knowledge co-exiſtent with the objects known; which is a piece of mad Atheiſme, if you credit Auguſtin, confiteri eſſe Deum, Aug. l. 5. de civ. Dei. c. 9.& negare praeſcium futurorum apertiſsima eſt inſania: (known to God are all his works from the beginning of the world, Acts 15. 18.) but to confeſs God's foreſight, and leave all events determinable by the arbitrary indifferencie of mans free-will, is ſuch a piece of inconſiſtencie, as, I muſt profeſs, I underſtand not how it is reconcileable to reaſon. God hath a peculiar people in reſpect of his own fore-knowledge; God hath not cast away his people which he foreknew, Rom. 11. 2. contradiſtinguiſhed to the foreign (The election hath obtained, and the reſt were blinded, verſe 7.) Our Saviour more then once mentions, John 17. 6. a peculiar people given to him by his Father, which are peculiariz'd and contradiſtinguiſhed from the world, verſe 9. The fulleſt Scripture to prove this peculiaritie, is Rom. 9. 11, 12, 13. For the children being not yet born, neither having done any good or evil, that the purpoſe of God according to election might ſtand, not of works, but of him that calleth: it was ſaid unto her, the elder ſhall ſerve the younger. As it is written, Jacob have I loved, 'but Eſau have I hated.

p. 2112. In reſpect of diſcriminating grace in effectual vocation: and this in purſuit of and equal latitude with the former peculiarity of election, Rom. 8. 30. Theſe are foreign, verſ. 28. called according to his purpoſe. That this GRACE is given to all, is an aſſertion ſo contradictory to the whole current of Scripture, that, I profeſs, I have oft wondred, that it ſhould have any abettours amongſt wiſe and conſiderate men. Had the Gentiles this? whom God ſuffered to walk in their own ways, Acts 14. 16. and who want the Goſpel, and the preaching of Chriſt, and ſo conſequently are without a poſsibility of believing in an ordinary way; for Rom. 10. 14. How ſhall they believe in him, of whom they have not heard? Have all within the ſound of the Goſpel this? No ſurely: for Chriſt ſaith, Matth. 11. 25. I thank thee, O Father, becauſe thou hast hid theſe things from the wiſe and prudent, and haſt revealed them to babes. God gives grace ſufficient to all men, to leave them without excuſe, and vindicate his judicial proceedings againſt them from all charge of injuſtice; but that God gives all ſufficient grace to elicite ſupernatural acts of faith, and other graces in order to eternal ſalvation. I cannot believe, ſo long as that diſcriminating Text is upon record in the word, Matth. 13. 11. To you it is given to know the myſteries of the kingdome of heaven, but to them it is not given. And while Scripture peculiarizeth this grace, and determines it to the ſame latitude with divine purpoſe and election; God hath called us, ſaith the Apoſtle, 2 Tim. 1. 9. foreign, according to his own purpoſe: therefore there can be no univerſal grace without univerſal election; becauſe the actual beſtowing of converting grace is the iſſue of election, Eph. 1. 3. foreign, Who hath bleſſed us with ſpiritual bleſsings, according as he hath choſen us before the foundations of the world.

3. In reſpect of a peculiar providence of God; whereby he takes care of and watcheth over his peculiar people: God exerciſeth an univerſal providence over the world, Pſal. 36. 6. he preſerveth man and beast; but he hath a ſpecial care of his own people; and thus, I conceive, you muſt underſtand that text 1 Cor. 9. 9. Doth God take care for oxen? that is, not comparatively to the care he hath of his people. When judgements are upon the reſt of the world God hath then a ſpecial care of his Peculiar, God calls his people his hidden ones, Pſal. 83. 3. that look as you hide your jewels in time of plunder; ſo God hides his peculiar by his providence in times of danger. Thus he hides Noah in the Ark, when a deluge overwhelmed the world; and ſecures Lot, when fire from heaven deſtroyed Sodom. David was confident of this ſpecial providence of God; In the time of trouble, ſaith he, he ſhall hide me in his pavilion, in the ſecret of his p. 212Pſal. 27. 5.Ps 27:5tabernacle ſhall he hide me; he ſhall ſet me upon a rock: and ſo elſewhere he ſaith, Thou ſhalt hide them in the ſecret of thy preſence from Pſal. 31. 20. Pſal. 143. 9.Ps 31:20Ps 143:9the pride of man: and, Deliver me, O Lord, from mine enemies I flie unto thee to hide me. God hides good Joſiah, lays him up under ground (as many doe their plate and jewels in time of war) ſafe from 2 Kings 22. 30.2 Kgs 22:30the evil to come. He hides Jonah in the Whales belly from the rage and fury of the waters. Obſerve Deut. 32. 9, 10. For the Lords portion is his people, he found him in a deſert land, in the waſt bowling wilderneſs: he led him about, he instructed him, he kept him as the apple of his eye.

4. In reſpect of peculiar audience and acceptance. They have, as the hand of God to protect them, and the heart of God to love them, ſo the eares of God to hear them. The eyes of the Lord are upon the Pſal. 34. 15.Ps 34:15righteous, and his ears are open to their cry, ſaith David. As God hath an open hand to relieve them, ſo an open ear to hear them: whereas the wicked of the world finde God turning a deaf ear to their prayers;Prov. 15. 8.Prov 15:8 they are but abhominations unto him: If I regard iniquity, ſaith David, Pſal. 66. 18. the Lord will not hear me. Quantum à praeceptis, tantum ab auribus Dei longè ſumus, ſaith Tertullian. If you aske the Engliſh of it Solomon gives it, Prov. 28. 9. He that turneth away his ear from hearing the law, even his prayer ſhall be abhomination. But now, memoria praeceptorum viam orationibus ſternit in caelum, as the ſame Father goes on. Obedience procures us audience in the court of heaven, as the Allegiance of a ſubject doth in princes courts upon earth. The prayer of the upright is Gods delight, Prov. 15. 8. Theſe are Gods peculiar favourites, therefore their petitions are heard, they have a friend and Advocate at Court to put them up and preſent them, and a promiſe of audience, whatſoever ye ſhall ask in prayer believing, Matth. 21. 22.Matt 21:22ye ſhall receive. If at any time they miſcarrie, it is by reaſon of the unbecomingneſs of their petitions, either they ask what is not honourable for God to give, or ſafe for them to receive; at leaſtJam. 4. 3.Jas 4:3 not at preſent: or they ask amiſs, as to the manner.

5. In regard of a peculiar covenant, which God hath made with them: I mean the covenant of grace. Indeed, all profeſſing Chriſtianity are, I conceive, within the covenant, in reſpect of outward adminiſtrations and priviledges; but the benefits of the covenant, remiſsion, justification, adoption, and the reſt, belong onelyonly to the elect-regenerate, Gods peculiar. The conditional covenant is in theEzek. 16. 8.Ezek 16:8 diſpenſation of the Goſpel offered to all, and the grace of the covenant upon the condition; but there are a peculiar people in behalf of whom God hath undertaken for the working of the condition in them, as well as beſtowing the benefit upon them, Jer. 31. 33. But this ſhall be the covenant that I will make with the houſe of Iſrael after p. 213thoſe days, ſaith the Lord: I will put my law in their inward parts, and write it in their hearts, and will be their God, & they ſhall be my people. Thus, I think, it may be ſafely expreſſed, The covenant of grace is tendred to all, the grace of the covenant given but to ſome. Gather my SAINTS together to me, thoſe that have made a covenant with me by ſacrifice, Pſal. 50. 5. Sacrifices were for confirmation of covenants.

6. In reſpect of peculiar chaſtiſements and corrections. Daily obſervation tells us, that God afflicts good and bad, but with a vaſt difference; he afflicts his own people in a ſpecial peculiarity; theſe, as a father his children; wicked men, as a Judge doth a malefactour. Therefore, notwithſtanding what ſome of late have written to the contrary, I cannot ſubmit to call the afflictions of Gods people properly puniſhments, becauſe they iſſue not from pure juſtice, which was ſatisfied by Chriſt ſo far as vindicative, on the behalf of believers: by which though afflictions and death it ſelf were not wholly removed, yet changed into chaſtiſements and trialls. The afflictions of the godly are ſometimes the iſſue of the anger of a provoked father, and that mixed with love: for, whom the Lord loveth Hebr. 12. 6.Heb 12:6he chasteneth: but not the effects of his wrath as an incenſed Judge. They differ as much as a Lord's cudgelling his ſlave, or a Princes gibbetting a rebel, and a fathers whipping his childe. As Moſes his rod, out of his hand a ſerpent, in his hand a rod. To a wicked man afflictions are a cup of trembling, fore-tasts of the vials of wrath: to a godly man but a cup in the hand of a father (and though thereJohn 18. 11.John 18:11 may be ſome drops of the anger of a father in it, yet with an allay and mixture of mercy and love) or a potion from the hand of our Phyſitian who intends our health. Augustine differenceth them, as a butchers cutting the fleſh, and the chirurgions doing it. God eſtabliſhed it as his method of dealing with Solomon; and ſo with all2 Sam. 7. 14▪2 Sam 7:14 his people. And theſe chaſtiſements are the badge and cognizance Hebr. 12. 7, 8.Heb 12:7Heb 12:8of theſe peculiar ones.

7. In reſpect of that peculiar glory God hath deſigned them to, which is the portion onelyonly of his Benjamins. God, ſaith the Apoſtle, 1 Theſſ. 5. 9. hath not appointed us unto wrath, but to obtain ſalvation by our Lord Jeſus Chriſt. It is your Fathers good pleaſure, ſaith Chriſt, Luke 12. 32. to give you the kingdome: which Scripture calls foreign, a kingdome prepared for them from the foundation Matth. 25. 34Matt 25:34of the world: laid out for them by Gods electing love; purchaſed and prepared for them by Chriſt; they fitted and prepared forJoh. 14. 21. Coloſſ. 1. 12 Matth. 25. 34John 14:21Col 1:12Matt 25:34 it by the ſanctification of the Spirit; and at laſt put into poſſeſsion of it by Chriſt himſelf. This is the peculiar portion of thoſe, who by God were given to Chriſt, who will ſee to ſecure it to them: andJoh. 17. 24.John 17:24 p. 412this glory is peculiarly laid out for ſome; and, if you would know to whom, S. John tells you, Rev. 21. 27. to ſuch as are written in the Lambs book of life.

II. This peculiarity appears in the undertakings of Chriſt: and here is a four-fold peculiarity.

1. In reſpect of a peculiar covenant and ſtipulation with his Father, for the bringing home ſuch a peculiar people, given into his hands as Mediatour; Lo, I come to do thy will, O God, Hebr. 10. 7. God gave ſuch a peculiar into the hands of Chriſt, declaring his determinate will for their ſalvation: and to do this will of his Father,John 6. 39.John 6:39 Chriſt came to the earth, and ſubmitted to all the conditions agreed upon, in order to their recovery; All that the Father giveth me, ſaithVerſ. 37. he, ſhall come unto me. And this it it, which Divines call the Covenant between the Father and the Son, as diſtinct from the covenant of grace made between God and man.

2. In reſpect of a peculiar purchaſe, Gal. 4. 4, 5. To redeem them that were under the law: foreign; it ſignifies a purchaſe by price. Pray, obſerve that in 1 Pet. 2. 9. But ye are a choſen generation, a peculiar people, foreign: a purchaſed people, it is in the margins of your Bibles: populus acquiſitionis, in the Vulgar. He lays down his John 10. 15.John 10:15life for his ſheep: unbelievers are none of thoſe ſheep. It was his Church onelyonly, which he purchaſed with his own bloud, Acts 20. 28.Verſ. 26. Chriſt loved his Church and gave himſelf for it, Eph. 5. 25, 26, 27. It is his people onelyonly which he ſaveth from their ſins, Matth. 1. 21. And where Chriſt is ſaid to die for all men, and for the world, you are to interpret it of all ſorts and conditions of men, of every kindred, Rev. 5. 9.Rev 5:9and tongue, and people, and nation; of the Gentiles as well as of the Jews, in compariſon of whom it is evident the Gentiles were called the world, as Rom. 2. 15. And as to that middle reconciling opinion, ſo much contended for at this time, that, Christ died intentionally for all upon the condition of believing, and yet with a ſpecial intention, according to the determinate purpoſe of his Father, of actual beſtowing faith and ſalvation upon certain perſons; it is, I profeſs to you, to me (pardon my weakneſs) a moſt unintelligible thing, (Will any wiſe man pay a ranſome for a captive, and at the ſame time intend that the captive ſhall have no benefit by it? It makes Chriſts death to be in vain to the greateſt part of the world; whereas Scripture tells us, that not one ſoul ſhall miſcarry, John 10. 15. and ſhall any of thoſe ſheep finally miſcarry, compared with verſ. 28.) unleſs it be aſſerted that the condition of faith be in every mans power, either by his natural abilities, which is down-right Pelagianiſme; or elſe by ſome ſupernatural grace given to all, which is ſemipelagianiſme, and both which the patrons of this opinion diſ-own. For Chriſt to p. 215die to eſtabliſh a covenant with all men, upon an impoſsible condition, is as much illuſory, as if he had not died for them at all: for an hypothetical promiſe upon an impoſsible condition is equivalent to a pure negation, as any know who are the leaſt acquainted with the principles of Logick and Reaſon. And therefore (till I can ſee further light to the contrary) I muſt think it moſt rational to proportionate the means to the end, and ſo extend the death and purchaſe of Chriſt, to no greater latitude then to the purpoſe of God, for the carrying on of which it was deſigned; unleſs it be underſtood onelyonly of ſufficiencie of price.

3. In reſpect of a peculiar interceſsion. Chriſts interceding at his Fathers right hand is diſcriminate, Joh. 17. 9. I pray for them: I pray not for the world, but for them which thou haſt given me, for they are thine. And this I humbly conceive to be a good argument à majori to prove the peculiarity of Chriſts purchaſe: for undoubtedly Chriſt would not have grudged the expence of a prayer on the behalf of thoſe, for whom he ſhed his bloud; for, certainly, Chriſts interceſsion is in purſuit of his purchaſe; the effect of which is the actual beſtowing of what he here bought for them by his bloud, viz. faith, perſeverance, which are the fruits of Chriſts prayer, as appears by his ſpeech to Peter, Luk. 22. 32. Now this interceſsion is determinate to a peculiar people even to the elect, (and yet is of equal latitude with his death) who ſhall lay any thing to the charge of Gods elect? it is Chriſt that died, (ſaith the Apoſtle, Rom. 8. 33, 34.) who alſo makes interceſsion for us. And unqueſtionably had Chriſt given himſelf and now interceded for all, all ſhould be made partakers of ſpiritual ſaving bleſſings; for as the Apoſtle ſaith Rom. 8. 32. he that ſpared not his own ſon, but delivered him up for us; how ſhall he not with him freely give us all things? and John 11. 42. Father, I thank thee, that thou haſt heard me, and I knew that thou heareſt me always, Non dubito (ſaith Vaſquez) Chriſtum peculiari oratione & voluntate In 1. qu. 23. art. 5. p. 94. c. 3.merita ſua illis applicaſſe qui praedeſtinati & electi fuerunt: conſonant to this is Ioh. 17. 24. I will that they may behold my glory which thou haſt given me, &c. they determinately, not others.

4. In reſpect of peculiar communications from Chriſt, which proceed from that ſpecial relation which they have unto, and peculiar union with Chriſt, as members to the head: for though there be a laying out of grace for ſome in divine purpoſes, yet there is no effectual partaking of it, till actual believing: for communion is founded in union, the bond of which is faith, Eph. 3. 17. by means of this union a Chriſtian partakes of grace, of ſenſe, motion, growth, life, from Chriſt, as the head onelyonly communicates to the united members, Chriſt is the Saviour onelyonly of his body, Eph. 5. 23.

p. 216III. This peculiarity appears in the peculiar workings of the ſpirit, and here is a four-fold peculiarity.

1. In reſpect of peculiar illumination. The Apoſtle ſpeaking of the ſhortneſs of natural light, as to ſaving diſcoveries, 1 Cor. 2. 9, 14. yet addes ver. 10. but God hath revealed them to us by his ſpirit, &c. ſo in that moſt excellent Scripture, 2 Cor. 4. having ſaid ver. 3, 4. that the Goſpel is hid to thoſe that are loſt, he addes ver. 6. an intimation of a ſpecial illumination indulged to Saints: For (however he dealt with others) God, who commanded light to ſhine out of darkneſs, hath ſhined into our hearts to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt. David makes this an argument in begging illumination of God, I am thy ſervant, ſaith he, Pſal. 119. 125.) give me underſtanding. A wicked man may have much common illumination, but ſuch as vaſtly differs from the illumination of the Saints: thoſe puff them up with pride, theſe humble them; though I confeſs, this leaven is apt to infect the beſt, as Paul 2 Cor. 12. 7. Notwithſtanding thoſe, the ſoul ſtands at a diſtance and enmitie from Chriſt, nay oft apoſtatizeth from the profeſſion of him: butHeb. 6. 4.Heb 6:4 theſe bring the ſoul effectually to cloſe with Chriſt; Every man (ſaith Chriſt, Ioh. 6. 45.) that hath learned of the Father, cometh unto me. That's a head-floating illumination, this an heart-affecting illumination: that, like the light of a glow-worm, which hath no heat in it, this like the light of the ſun warmeth and quickneth where it comes: it is called the light of life Joh. 8. 12. it provokes Saints to love God and to trust in God, Pſal. 9. 10. they which know thy name will put their truſt in thee. Common illumination in a wicked man is like the ſun ſhining upon a dung-hill, calls out its ſtench and corruption, whereas this illumination is a heart-changing and a life-reforming knowledge. See Epheſ. 4. 20, 21, 22.

2. In reſpect of a peculiar ſanctification ſo in the text, foreign; that he might purifie unto himſelf a peculiar people: ſo Tit. 3. 5. He ſaved us by the waſhing of regeneration and renewing of the holy Ghoſt. Sometimes Gods peculiar lie wallowing in the mire Ezek. 36. 25.Ezek 36:25of ſin a long time with the reſt of the world, in the groſſeſt pollutions, till God by his grace and ſpirit ſanctifies them to himſelf as a peculiar. Therefore God promiſeth in the Prophet his ſpirit, as clean water to ſanctifie the people, I am ſure ſo it was with the Corinthians, 1 Cor. 6. 10, 11. And ſuch were ſome of you: but how come they to be otherwiſe? why, ye are waſhed, ye are ſanctified by the ſpirit of our God. Chriſt is made Sanctification as well as Righteouſneſs 1 Co…. 1. 30.to his people: Righteouſneſs by imputation, Sanctification by powerfull and gracious energie, and operation.

3. In reſpect of peculiar ſealing. Seals note propriety; we ſeal what p. 217is our own. God ſets the ſeal of his ſpirit upon believers, to note that proprietie he hath in them; it is peculiar to ſuch, Eph. 1. 13. in whom alſo after you believed, you were ſealed with that holy ſpirit of promiſe. So 2 Cor. 1. 21, 22. who hath ſealed us, and given the earneſt of the ſpirit in our hearts. It notes that eſteem God hath of his people, (we do not uſe to ſeal up trifles but jewels which we moſt value) and his ſpecial love to his choſen ones: Chriſt ſet his ſpouſe as a ſeal Cant. 8. 6.Song 8:6upon his heart, the ſeat of love▪ thus you finde out of every tribe a peculiar number ſealed to God, Rev. 7. 5. God ſeals none with his ſpirit, but whom he hath ſealed with the privie ſeal of election, of which the Apoſtle ſpeaks, 2 Tim. 2. 19. The foundation of God ſtandeth ſure, having this ſeal, The Lord knoweth them that are his.

4. In reſpect of ſpecial and peculiar communions with God, Eph. 2. 18. For through him we both have an acceſs by one ſpirit to the father: through Chriſt, as Mediatour meriting our acceſs to God, by the ſpirit directing and aſſiſting us in our addreſſes to him: 1 John 1. 3. Our fellowſhip is with the Father and the Son; a thing which wicked men are wholly ſtrangers to; men in a natural condition are deſcribed to be without Chriſt and God; that is, can have no communion Eph. 2. 12.Eph 2:12with him, for, as the Apoſtle ſaith, 2 Cor. 6. 15, 16. What concord hath Chriſt with Belial? what communion hath light with darkneſs? fellowſhip with ſin, and communion with Chriſt are inconſiſtent: all communion with God is grounded in a covenant-intereſt: by the fall man loſt all communion with God, and cannot be reſtored to it but through a Mediatour, in whom we have intereſt upon the account onelyonly of the covenant of grace: but wicked men are ſtrangers to the covenant, Epheſ. 2. 12. communion flowes from union, now the ſpirit being the bond of union muſt alſo be the means of Communion, (and this is the Saints Peculiar, whoſe communion with God here, is mediate in Ordinances, in which a wicked man enjoys nothing of Gods, which is the Saints priviledge here, as immediate Communion is their happineſs and glory hereafter, ſed quorſum haec, may ſome ſay? This I ſhall endeavour now to ſhew you, by ſome ſhort and plain Application.

Firſt, It ſerves to ſilence thoſe who rob God of his peculiar, or, at Applicati∣on. leaſt, of his glory in having a peculiar people: as thoſe do, who aſſert the death of Chriſt to have been equally intended for all; thoſe, who lay all the ſucceſs of Chriſts undertakings, and of grace offered, upon the arbitrary, uncertain determination and compliance of mans fallible, nay, corrupted, will. By which means it may come to paſs, (nay, were it ſo, it would come to paſs certainly) that God ſhould have no peculiar people: for the corrupt will cannot encline to cloſe with grace, till grace ſubdue the perverſneſs of it; p. 218or, to ſpeak the beſt, ſhould God have a peculiar upon this account, he muſt account himſelf beholding to man for it, who determined himſelf to accept of thoſe offers, all which would otherwiſe have been in vain and ineffectual. It would be moſt eaſie to anſwer that queſtion of the Apoſtle, 1 Cor. 4. 7. Who maketh thee to differ? or, What haſt thou which thou haſt not received? Lord, might the ſoul ſay, I have this actual acceptance of thy grace offered, which I never received. But Scripture hath taught us the contrary language; It is God which worketh in us both to will and to do of his own good pleaſure, Phil. 2. 13. therefore we cannot will before grace, becauſe grace worketh the will. So to aſſert any fore-ſeen conditions in us, as the motives of God's eternal love, is to rob God of the glory which he hath of peculiarizing a people to himſelf; for, upon this account, God did not chooſe us, but we him; whereas the Apoſtle tells us, 1 John 4. 19, We love God becauſe he first loved us. God loves his people into holineſs, not becauſe they were ſo, either in themſelves, or in his fore-ſight: no, When I ſaw thee polluted in thy bloud, behold, this time was the time of love, ſaith God, Ezek. 16. 6, 8. God could fore-ſee no conditions as furure in his people, but what his own will determined to work in them: and nothing could move him to will it, but free and undeſerved gr… and love. So, thoſe, who aſſert the ſufficiency of natural light to the ſalvation of the heathens, pull down God's incloſure, and lay all in common, without any peculiarity of priviledge to thoſe who enjoy the Goſpel and Ordinances, which in the Apoſtles judgement peculiariz'd the Jews of old, What advantage then hath the Jew (ſaith he, Rom. 3. 1, 2.) much every way, chiefly becauſe that unto them were committed the oracles of God.

Secondly, Let it be a warning to wicked men, to have a care how they in Uſe 2 any kinde injure the godly: they are God's peculiar; he hath a ſpecial care and tenderneſs of reſpect towards them: all the injuries you do them reflect upon God. Thou reproacheſt and revileſt them, nick-nam'ſt and ſcoff'st at them, Iſa. 37. 23, 24. but doſt thou think …n the mean time that thou reproacheſt God by this? Thou perſecuteſt them, and doſt thou think by it thou perſecuteſt Chriſt himſelf? Acts 9. 4. Thou oppreſſeſt them, and doſt thou think that he that toucheth them, toucheth the apple of God's eye? Zach. 2. 8. that's a part ſenſible of the leaſt offence; therefore (ſaith God, Pſal. 105. 15.) touch not mine Anointed, and do my Prophets no harm. Let wicked men aſſure themſelves, that the godly, whom they perſecute and butcher, will one day be thorns in their ſides, they do but kick againſt the pricks, as Paul, Acts 9. 5. What will you do when God comes to make inquiſition for bloud? be ſure God will avenge the p. 219quarrel of his peculiar ones. God expreſſeth his care and tenderneſs of his people, by his carrying them upon eagles wings, Exod. 19. 4. It is obſerved of the Eagle, that ſhe onelyonly of all the creatures carries her young ones upon her wings for their ſecuritie, that whoever ſhoot at the young ones cannot hurt them, but through her wings; wicked men cannot injure the people of God, but they wound God himſelf; and will not God avenge the quarrel of his elect, which indeed is his own? yes, he will avenge it ſuddenly, Luke 18. 7, 8.

Thirdly, This gives us an account why the world doth not fall about the Uſe 3 ears of wicked men. God hath his peculiar people, and ſome not yet gathered in: till they be compleated, the world ſhall endure. If there had been but ten of theſe peculiar people in Sodom, God had ſpared it. So ſoon as Methuſelah is dead, then comes the floud. Godly men are the pillars of the world, which uphold it from overwhelming wicked men: I bear up the pillars of it, ſaith David, Pſal. 75. 3. God ſuffers the tares to grow for the wheats ſake, Matth. 13. 30. The Saints are the ſecuritie of the place wherein they live; Sodom was ſafe whileſt Lot was in it, Gen. 19. 22. Iſrael ſafe whileſt Joſiah lived, 2 Kings 22. 19. Hippo could never be ſpoiled whileſt Auguſtin lived, as Poſidonius tells us in his life: and Luther, it is ſaid, while he lived, by his prayers kept of the civil wars from Germany. Moſes ſtood in the gap, and prevented the deſtruction of the murmuring Iſraelites, Pſal. 106. 23. Phineas ſtays the plague.

Fourthly, Then cenſure not the godly, as guilty of unneceſsary preciſeneſs, Uſe 4 or affected ſingularitie, if they be more ſcrupulous and ſtrict, and fearfull of ſin then others are. Wicked men ſtrange at this, as the Apoſtle tells you, 1 Pet, 4. 4. They think it ſtrange that you run not with them to the ſame exceſs of riot, ſpeaking evil of you. Beloved, if ſeriouſly weighed, it is no matter of wonder; for they have peculiar engagements to holineſs upon them: the preſence of diſtinguiſhing love to engage them againſt ſin; as Joſeph argues from the ſpecial favours he had received from his Maſter, to the avoidance of injuring him, Gen 39. 9. ſo Saints from determinating love. Chriſt hath redeemed me; and is not a redeemed bondſlave under ſpecial engagements of homage to his Lord? What, ſhall I wound my Saviour by ſin, who hath already been wounded for it? Beſides, Saints are ſenſible of their engagements. No man in the world but hath ſufficient engagement upon him to holineſs, merely upon the account of Creation, Providences, and common mercies; but their inſenſibleneſs is the cauſe of their unthankfulneſs: but Saints live in a meditation, and under a ſenſe of mercy, thy loving kindneſs, ſaith p. 220David, Pſal. 26. 3.) is before mine eyes. Their ſlips are more diſhonourable to God, then the ſins of others. God's honour is wounded, and his ways reproached by reaſon of their ſins; therefore in tenderneſs to the honour of God, they are engaged in a fear of, and watchfulneſs againſt ſin; beſides, they have a principle within acting them to holineſs: they have experience of the beauties of holineſs, and that peace which the practiſe of it brings in to them: and they have more to loſe then others by ſin, the ſenſe of Love, the ſmiles of a Father, the light of God's countenance. They cannot ſin ſo cheap as others can; you may pardon them well, if they fear the loſs of their peace, Divine Eclipſes and withdrawings; if they dread broken bones, which a David cries out of, Pſal. 51. 8. after a wilfull ſin.

Fifthly, Let this lay a threefold engagement upon Gods peculiar; Uſe 5

I. Unto thankfulneſs. Pſal. 135. 2, 3, 4. Ye that ſtand in the houſe of the Lord, in the courts of our God, praiſe the Lord, for the Lord is good, for the Lord hath choſen Jacob unto himſelf, and Iſrael for his peculiar treaſure. Special praiſes ſhould be the Echo of peculiar mercies. You may finde the Church magnifying Chriſt upon this very account, Rev. 5. 9. The Doctrine of univerſalitie of grace deſtroys all thankfulneſs, unleſs to our ſelves; makes all the ſacrifices of praiſes needleſs, ſacrificing to our own nets, applauding the power and freedome of our own wills. It is diſcriminating grace will raiſe the ſoul to thankfull admirations of God, in that language of Judas (not Iſcariot) Lord, how is it that thou wilt manifeſt thy ſelf unto us, and not unto the world, John 14. 22.

II. To love; both to God, who thus peculiariz'd you, and to love one another. However your heads may differ, let your hearts unite: you are Temples of the ſame Spirit; ſpouſe of the ſame huſband; members of the ſame bodie, 1 Cor. 12 25, 27. and (what greater argument of love?) you are purchaſed by the ſame bloud, ſanctified by the ſame Spirit, objects of the ſame ſpecial love; and, I am ſure, the Apoſtle from hence argues ſtrongly for brotherly love: Beloved, if God ſo loved us, (ſaith he, 1 John 4. 10, 11.) we ought alſo to love one another. You are eodem ſanguine glutinati, as Auguſtine expreſſeth it: and is Chriſt divided? It is the check the Apoſtle gives to the uncharitable diſſentions of the Church of Corinth, 1 Cor. 1. 13. And laſtly you are deſigned for the ſame glorie.

III. To ſpecial ſervice for, and obedience to God. Diſcriminating mercies are in all reaſon to be improved as arguments to peculiar ſervices: foreign Matth. 5. 47. What do ye more then others? p. 221as if he had ſaid; more is expected from my diſciples, then from the Publicans; as your priviledges are peculiar, ſo ſhould your ſervices be too;

For,

1. This is the proper intendment of distinguiſhing merciemercy: the end of God's peculiar diſpenſations to a perſon or nation. Obſerve what God ſaith of Iſrael, Deut. 26. 18. The Lord hath avouched thee this day to be his peculiar people: but to what end? that thou ſhouldeſt keep his commandments. Hath God diſtinguiſhed thee by Electing love? the end of it is thy Holineſs: He hath choſen us that we may be holy, and without blame before him, Epheſ. 1. 4. Hath he peculiariz'd thee by Effectual grace and Vocation? It is that thou mayſt be holy, 1 Theſſal. 4. 7. For God hath not called us unto uncleanneſs, but unto holineſs. Art thou Chriſt's by a peculiar purchaſe? the end of it is thy Holineſs, 1 Cor. 6. 20. For you are bought with a price, therefore glorifie God in your bodies, and in your ſpirits. Hath God exerciſed any peculiar providences towards thee? the end of them is thy obedience. The Pſalmiſt having ſpoken of all the Providences God exerciſed over Iſrael, infers this as the juſt iſſue of them; That they might obſerve his ſtatutes and keep his laws, Pſal. 105. 45. So God's peculiar Covenant engageth to Holineſs, for it is mutual. The end of God's peculiar Chaſtiſements is his peoples Holineſs, Hebr. 12. 10. God chaſteneth, ſaith he, for our profit: that we might be partakers of his holineſs. And then the hopes of that peculiar Glorie we are deſigned to, ſhould engage to Holineſs, 1 John 3. 3. Every man that hath this hope purifieth himſelf. The ſpecial Sealing of the Spirit tends to this, that we be careful that by ſin we do not grieve him, Epheſ. 4. 30. ſo the end of Communion with God is Holineſs: what elſe makes the Angels and Saints in heaven more holy but this? Thus you ſee, you fruſtrate the end of Mercy, if it doth not make you more holy.

2. It is the most ingenuous return of gratitude, which we can make to God for his diſtinguiſhing love. Sins under mercies, as they have the higheſt guilt, ſo are arguments of the greateſt diſingenuitie. What, Do you thus requite the Lord? Deut. 32. 6. Obedience is the beſt thankfulneſs: without which our verbal returns for mercy are but a complement. The thankfulneſs of the life redounds to the honour and praiſe of God in the world: and this God expects from his peculiar people, if you conſult that pregnant Scripture, 1 Pet. 2. 9. Ye are a choſen peculiar people, that ye ſhould ſhew forth the praiſes of him, p. 222who hath called you, &c. Otherwiſe God is thus reproached by your ſinfulneſs: "Yonder's a people who boaſt of being God's peculiar; do not you obſerve they live as other men do? they can cheat in their ſhops, diſſemble in their dealings, be frothy and vain in their diſcourſes, live in neglect of Familie-duties, as deeply immerſed in the love of the world, as compliant with every fooliſh faſhion, as ambitious of honour, as falſe in their promiſes as others, whom they cenſure as of the world and caſt-awaies. But now ſaith Chriſt, Herein is my Father glorified, if ye bear much fruit, &c. John 15. 8.

But how ſhall I know whether I be one of God's peculiar people, Queſtion. or not?

The Text is hemmed in with a double evidence, ſo that which Anſwer. way ſoever you caſt your eyes, you may diſcover if you examine impartially. foreign, and foreign, purifie goes before, and zealous of good works comes after: ſo that inward Purity, and outward Conformitie, a pure Heart, and a holy Life, are the two ſpecial Evidences of God's peculiar: for they are both the iſſue, and fruits of that faith, whereby we have a peculiar intereſt in Chriſt, Acts 15. 9. Purifying their hearts by faith; there is the former; and for the latter, Gal. 5. 6. Faith works by love.

I. Then, art thou inwardly purified from ſpiritual pollutions? elſe thou art none of God's peculiar as yet. Thou becameſt mine, ſaies God, Ezek. 16. 8. What then? Why then waſhed I thee with water, yea, I throughly waſhed away thy bloud, verſe 9. Elſe thou art no branch engrafted into Chriſt, for every branch he purgeth, John 15. 2.

II. Art thou holy in thy outward converſation? God's peculiar are an holy people, Deut. 14. 1, 2. For thou art an holy people unto the Lord thy God, and the Lord hath choſen thee to be a peculiar people. To pretend to a peculiarity of intereſt in God, while men willingly continue wallowing in the mire of iniquitie, is a deſperate ſoul-damning preſumption. If you would lay any claim to God's privie-Seal of Election, you muſt bring, and be able to ſhew the broad-Seal of Holineſs. Mark how the Apoſtle joyns theſe together, 2. Tim. 2. 19. The foundation of God ſtandeth ſure, having this ſeal, The Lord knoweth them that are his: And, Let every one that nameth the name of Christ, depart from iniquity: yea, and follow Holineſs too. The Apoſtle ſpeaks fully, 2 Corinth. 7. 1. Let us cleanſe our ſelves from all filthineſs of the fleſh and ſpirit, perfecting holineſs p. 217in the fear of God. foreign, in the Text, Zealous; not cold or luke-warm, but chearfull and induſtrious in the practiſe of Pietie; and thus you may evidence your ſelves to be of that peculiar people, whom Chriſt gave himſelf to redeem; ſo ſaith the Text, Who gave himſelf for us, that he might redeem us from all iniquitie, and purifie unto himſelf a peculiar people zealous of good works.

FINIS.

THE UNHAPPINESS of the Wordly-Mans PORTION, Set forth in a Sermon preached in S. Marie's Church in Cambridge, May 25. Anno Dom. 1654.

By JOHN FROST, B. D. and then Fellow of S. JOHNS Colledge in Cambridge, and late Paſtor▪ of Olaves-Hart-ſtreet in London.

Mundus iſte periculoſior eſt blandus, quàm moleſtus: magìs cavendus, cùm ſe allicit diligi, quàm cùm admonet, cogit que contemni. Auguſt. ad Dioſc.

Quid vis utrùm amare temporalia, & tranſire cum tempore: an mundum non amare, & in aeternum vivere cum Deo? Aug. in 1 Epiſt. Joh. c. 2. v. 17.

CAMBRIDGE: Printed by John Field, Printer to the Univerſitie. Anno Dom. MDCLVII.

To the WORSHIPFULL CAPTAIN THOMAS OGLE, ESQUIRE, Increaſe of Grace, ſtrength of Bodie, and perfection of Vertue.

Worthy Sir;

SInce it is thought fit by ſome, at the importunitie of many, that theſe Sermons ſhould come forth in publick: I have attempted to Dedicate the ſame to you, in reſpect of your many favours, and my obligations. You were pleaſed to honour the Authour with the tuition of your firſt-born, M^r. Aſhfield Ogle, the excellencie of your ſtrength, the hopes of his countrey, the delight of all that knew him; who prevented his Tutour in the heavenly glory, but he ſoon followed after him: and, I truſt, as they oft converſed and prayed together here on earth, ſo they are now together praiſing God, and ſinging Halleluiah in heaven. Sir, the title to theſe is not unfitly yours; for you are one of thoſe, whoſe portion is not in this life onelyonly: but you have a glorious inheritance reſerved for you in the heavens, through the free-grace of God our Saviour, who came into the world to ſave ſinners; to whoſe grace I commend you, and your vertuous Conſort, and reſolve my ſelf,

SIR, Your Worſhips in all due obſervance, JOHN FROST.