Exposition of Jude, Exegesis of Jude · Verse 1 · Part

Exposition of Jude · Exegesis of Jude · Verse 1 · Part

p. 5Obſervations from the firſt thing in the deſcription of the Author of this Epiſtle, his Name, Jude.

1.Obſ. 1. I obſerve from the ſameneſſe or commonneſs of the name Judas, to a holy Apoſtle, and a perfidious traytor, together with that ſeditious Galilean, That Names commend us not to God, nor conduce any thing to our true p. 6happineſſe: Many that have holy and bleſſed names, come much ſhort of them, Zedekiah. Jehoahaz.as Adonijah, Judas, &c. Abſolom ſignifieth the fathers peace; but he that was ſo call'd, proved his fathers trouble: On the other ſide, many have unpromiſing and infamous names, who are excellent perſons, and have loſt nothing thereby. Its not a holy name, but a holy nature that makes a holy man. No outward titles or priviledges profit the enjoyer: foreign aliquando mali, foreign aliquando boni. Si cōmunio nominum condicionibus praejudicat, quanti nequam ſervi, Regum nominibus inſultant. Tert. cont. Mart. c. 7.Neither circumciſion, nor uncircumciſion, but a new creature. A peaſant may have the name of a Prince; a traytor, the name of an holy Apoſtle: Its all one with God to call thee holy, and to make thee ſo. Oh, beg of him inward renovation, more then outward eſtimation: otherwiſe, a great name for holineſſe will prove but a great plague hereafter. Hell is a wicked Judas his own place. A good name with an unchanged nature, is but white feathers upon a black skin. A great priviledge unſanctified is a great puniſhment.

2 I obſerve, Obſ. 2.That wicked men make the beſt names and things odious by their unholy carriage. Judas the traytor makes the name Judas, by many, the worſt thought of. 1 Sam. 2.17. Ezek. 36.20.1 Sam 2:17Ezek 36:20Elie's ſons made the people to abhorr the Lords offering. God tels the people, that they had profaned his holy Name, while the heathen ſaid, Theſe are the people of the Lord, &c. Vita Evangelica debet eſſe vita Angelica.Scandalous Chriſtians have brought an odium upon Chriſtianity. Its the duty therfore of thoſe that are converſant about holy things, to be holy; to tremble leſt any ſhould think the worſe of Ordinances, of Miniſtry, of Sanctity for them. The blood of ſeeming Saints will not waſh away the ſcandall they have brought upon true ſanctity, nor make amends for the evil report which they have brought upon the Canaan of godlineſs: and yet we ſhould take heed of thinking the worſe of holineſſe, or of any way of God, for the wickedneſſe of any perſon whatſoever: Eli's ſons ſinn'd in making the people abhorr the Lords offering; 1 Sam. 2.24.1 Sam 2:24and yet the Text ſaith, the people ſinn'd too in abhorring it.Obſ. 3.

3 Our Baptiſmall names ought to be ſuch as may prove p. 7remembrancers of duty. Leah and Alphaeus, in impoſing names on their Children, made uſe of ſuch as might put Parents and Children another day upon holineſſe. God call'd Abram Abraham, to ſtrengthen his faith: Hannah gave the name of Samuel to her ſon, 1 Sam. 1.20.1 Sam 1:20becauſe a ſon of prayers. 'Tis good to impoſe ſuch names as expreſſe our baptiſmal promiſe. A good name is as a thread tyed about the finger, to make us mindfull of the errand we came into the world to do for our Maſter.

4.Obſ. 4. Miniſters [eſpecially] ought ſo to carry themſelves, as that they may not be aſhamed to their names; that their name prefix'd may be a crown, a credit to their Writings: that whenſoever their names are ſpoken of, the hearer may bleſs them: that their names may be as a ſweet perfume to their actions. Many Chriſtians names are ſo odious, that what they ſay or do is blemiſh'd becauſe it comes from them; it had been good, if it had been another's. He is a dead man among the living, that hath a hatefull name. It's a great mercy when our names outlive us; it's a great puniſhment, when we out-live our names. They that honour God ſhall have the ſpirit of glory reſt upon them. He that is a Iude, a Confeſſor of Chriſt, ſhall never want that honour.

5.Obſ. 5. Wee ſhould not do that which we are aſham'd or afraid to own, or put our names to. I deny not, but in ſome caſes it may be lawfull to change our names, or forbear to mention them, either by tongue or pen; but then we ſhould not be put upon ſuch ſtraits by the badneſſe of our actions (as the moſt are) which we are aſham'd to own; but by the conſideration of Gods glory, or the Churches good, or our own neceſſary preſervation in time of perſecution, which may be the more advanced by the concealing of our names: Thus Bucer, in times of trouble for the Goſpel, call'd himſelf Aretius Felinus. Calvin's Inſtitutions were printed under the name of Alcuinus: But theſe did not conceal themſelves for ſin, but ſafety; nor yet ſo much for ſafety, as Gods glory.

p. 8I paſs from the Name, and I proceed to the ſecond thing in the deſcription of the Author of this Epiſtle, and that was his Office: A ſervant of Ieſus Chriſt. Of this,

1. By way of Explication.

2. By way of Obſervation.

1 For Explication. Here two Points are to be opened.

1. In what reſpect Jude was the ſervant of Chriſt?

2. Why he here ſo ſtiles himſelf?

1. In what reſpect. Jude was the ſervant of Chriſt. He was ſo in four reſpects.Deus eſt Cauſſa rebus, tam …ſſendi, quam ſiendi. Implicat contradictionem, ut Deus communicet alicui creaturae, nè à ſe dependeat: hoc enim facto communicaret ut non eſſet creatu…a. Dau. in Col. 1.17. Servus in Latina linguadictus eſt à ſervando; quòd hi qui jure belli poſſent occidi, à Victoribus cum ſervabantur, ſervi fiebant, Aug. li. 19. de C.D. c. 15.Col 1:17

1. Of Creation and ſuſtentation, as are all creatures: Pſal. 119.91. All are thy ſervants, from the higheſt Angel, to the loweſt worm. Col. 1.16, 17. All things were created by him, and for him, and by him all things conſiſt. The whole world is but his Family, altogether at his finding: ſhould he ſhut his hand, the houſe would be famiſh'd: If he withdraw his manu-tenency, the world would fall.

2. In reſpect of Redemption from the power of ſin and Satan; from their condemning and deſtroying power, Heb. 2.15. Rom. 8.1. Luk. 1.74. From their corrupting and defiling power, Rom. 6.18. Eph. 6.6. And that this was a redemption deſerving to make us ſervants to the Redeemer, appears, in that it was not only by Conqueſt, and vindication from our enemies, when as the Conqueror might have deſtroyed us as well as taken us, or deſtroy'd them (in which reſpect, according to all uſage and equity, we ought to be for ever his ſervants;) but a redemption alſo by purchaſe, the Lord JE SUS having paid no leſs price then his own precious blood, 1 Pet. 1.18, 19. 1 Cor. 6.20. in which conſideration the Apoſtle ſtrongly argues, That wee are not our own, but ſerve for the glorifying of another.

3.Iſa. 49.3. Heb. 3.5. Pſal. 89.21. Hag. 2.23.Isa 49:3Heb 3:5Ps 89:21Hag 2:23 This Apoſtle was the ſervant of Chriſt more peculiarly, by way of ſpeciall office and function: In which reſpect, as Christ himſelf, Moſes, David, Cyrus, Zerubbabel, &c. were called Gods ſervants; ſo are the Prophets p. 9in the Old, Jer. 35.15. Amos 3.7. Rom. 1. Phil. 1. Tit. 1. 2 Tim. 2.24.Jer 35:15Amos 3:7Rom 1Phil 1Titus 12 Tim 2:24the Apoſtles and Miniſters in the New Teſtament called ſervants. Although it's granted, the Apoſtles were ſervants in a different way from other Miniſters, both in regard of the manner of their calling, which was by immediate miſſion and appointment from God, as alſo of the extent of their power, which was not tyed up or confined to one place, Mat. 28.19. Mark. 16.15. Matt. 5.13.Matt 28:19Mark 16:15Matt 5:13but granted to them for the planting and governing of Churches in any part of the world. In which reſpect, ſome think, they are called the ſalt of the earth.

In regard of this function, and Office of Apoſtleſhip, Iude principally calls himſelf a ſervant of Chriſt; though not barely and ſolely in reſpect of Gods calling him to it; but in reſpect alſo of his own diligence, and faithfulneſs in endeavouring to diſcharge his Office to which he was call'd: as Peter exhorts, 1 Pet. 4.10. and as Paul ſpeaks of himſelf, 1 Cor. 9.16. For Chriſt keeps no ſervants only to wear a Livery: As he is not a titular Lord, ſo neither are his ſervants titular ſervants. All their expreſſions of ſervice reach not the emphaſis either of their deſires or duty.

2 The ſecond thing to be opened, 2is the cauſe why the Apoſtle here ſtileth himſelf the ſervant of Chriſt.

1. Some think, to ſhew his humility and modeſty, in that he who might have us'd the title either of Apoſtle, or Brother of the Lord, rather contents himſelf with this note of duty and ſervice common to every Chriſtian.

Others, better, for the confirming and comforting of himſelf in his work; in that his Lord whom he ſerved, and who had ſet him on work, would ſtand by him, both in protecting his perſon, and prospering his work.

Others, and thoſe upon cleereſt grounds, conceive that the Apoſtle here imbraceth this title of ſervant in reſpect of others, that his doctrine might with more reſpect and readineſſe be received by thoſe to whom he wrote; ſeeing that he was called to his work, and that by ſuch a Maſter, whoſe ſervice added not more dignity to him, then …t required duty from them.

p. 10This for Explication: the Obſervations follow.

1.Obſ. 1. They who undertake any publick imployment for Chriſt, muſt receive a calling from him, to be his ſervants, if with comfort to themſelves, or benefit to others, they will go about his work. Rom. 10.15. Heb. 5.4, 5.Rom 10:15Heb 5:4Heb 5:5Its a great ſhame, if all that are prophets are not the Lords people: but its a groſſe errour to think that all the Lords people are miniſterially prophets. Their being the Lords people makes them fit to hear, but not fit to preach: fit ſheep, not fit ſhepheards. Suppoſe that (which conſtant experience contradicts) they have the fitneſſe of gifts; have they therefore a ſufficient Call to preach by way of Office and Miniſtry? Is this enough to be a Kings ſervant, or a Noble mans Steward, for a perſon to have abilities to diſcharge thoſe places? is there not required Commiſſion or Call alſo? and are not Miniſters call'd ſervants and Stewards? At this time, I doubt it would hardly be accounted true doctrine, that every one who hath military gifts, courage and policy, may be a Commander of a Regiment, or Captain of a Troop, and that he might gather his Followers without Commiſſion. Is it enough for a man to be a Princes Ambaſſador, becauſe he hath ſufficient gifts, for wit, and good expreſſion, &c.? muſt not the King alſo give him the authority to be an Ambaſſadour? Is every one that hath good legs, or can run, a Meſſenger? muſt he not be ſent likewiſe? Beſides, whoſoever hath a commiſſion to preach, hath a commiſſion to baptize; as is plain from Matth. 28.19. preaching and baptizing reaching alike the Miniſtery of all ages: But hath every gifted-man ſuch a Commiſſion? Further, doth not our Saviour (Mat. 10.41.) cleerly diſtinguiſh between a righteous man and a Prophet? if they had been all one, why would he have done ſo? And if gifts make a Miniſter; is it not as true, that gifts make a Maniſtrate? and then every one that had underſtanding and other good governing parts, were a Lord Maior: nay, then why might not women preach, (as lately they have done) many of whom have better gifts then ſome men? p. 11And how could that agree with the Apoſtolicall prohibition for women to ſpeak in the Church?1 Cor. 14.34.1 Cor 14:34

Beſides, all who are called to preach, are bound to increaſe their gifts, by giving attendance to reading, 1 Tim. 4.13, 15.1 Tim 4:131 Tim 4:15to doctrine, and by giving themſelves wholly to theſe things: which cannot be done, unleſſe earthly occupations be laid aſide: But gifted men are not bound to this; therefore they have not this Call which they pretend. To conclude, Every one that hath this Miniſteriall Call, hath that Paſtorall care lying upon him, mentioned Hebr. 13.17. To watch over ſouls, as thoſe that muſt give an account with joy, and not with grief: But this can in no wiſe be ſaid of every one that is a gifted man: and therfore gifted perſons (as ſuch) muſt forſake their pretended claim to a miniſteriall call. Nor can it be evinced, that becauſe the Apoſtle ſaith, (1 Cor. 14.31.) All may propheſie, therfore every gifted perſon may preach: For, beſides that the gift of propheſie was extraordinarily beſtowed in that age of the Church, not procured by ſtudie and induſtry, but immediately conferr'd by the Spirit upon ſome, as were alſo Miracles, the gift of healing, and diverſities of tongues (all which are now ceas'd,) its moſt plain, that the word all in that place is not to be taken in its full latitude, as if all the men, or every beleever in the Church of Corinth might ſtand up and propheſie (for that's expreſly contrary to 1 Cor. 12.29. 1 Cor. 12.28.1 Cor 12:28where by an Interrogation the Apoſtle doth vehemently deny that all are prophets:) but its to be taken reſtrictively, to thoſe that were in office, and ſet by God in the Church for that purpoſe, as the Apoſtle ſpeaks, 1 Cor. 12.28. God hath ſet ſome in his Church, firſt Apoſtles, ſecondarily Prophets, &c. Other cavils are weaker then to deſerve a mentioning; as to argue from that place 1 Cor. 14.34. that becauſe women are forbid to ſpeak in the Church, therfore any man may ſpeak. What greater ſtrength is in this argument, then to reaſon thus? Becauſe no woman may be a Iuſtice of Peace, therefore every man may. Becauſe p. 12no woman may ſpeak publickly, therfore ſome men muſt (namely, ſuch as are in office) had been a much better conſequence. Nor is there more ſtrength in that allegation of Moſes his wiſh, Num. 11.27.Num 11:27that all the Lords people were prophets, to prove that all might propheſie: for in his deſiring that all might be prophets, he includes a required condition, that they might be call'd by God to that employment.

2.Obſ. 2. Allyance in faith, ſpirituall relation to Chriſt is much dearer and nearer then allyance in fleſh. Iude might have call'd himſelf a neer kinſman to Chriſt, or Chriſts Brother, as indeed he was, and was ſo accounted, Mat. 13.55. Mark 6.3. as much as Iames, who Gal. 1.19. is call'd the Lords brother: but that which includes a ſpirituall relation is to him much ſweeter; to be a ſervant of Chriſt is more deſirable then to be a Brother of Christ. To bear Chriſt in the heart, much better then to bear him in the womb.What had it profited to have been his kinſman, unleſſe his ſervant? many that were his kinſmen according to the fleſh, wanted the honour of this ſpirituall affinity; but ſuch of them who had this honour beſtowed upon them, had all their other glory ſwallowed up in this (as Chriſt expreſſed himſelf) he is my brother, Mat. 12.47, 50 John 12.26.Matt 12:47Matt 12:50John 12:26and mother, and ſiſter. Bleſſed be God, that this greateſt priviledge is not denyed to us even now: though we cannot ſee him, yet love him we may: 1 Pet. 1.8.1 Pet 1:8though we have not his bodily preſence, yet we are not denyed the ſpirituall: though he be not ours in houſe, in arms, in affinity; yet in heart, in faith, in love, in ſervice he is.

3Obſ. 3. I obſerve, A peculiar excellency and worth in the title of Servant, which our Apoſtle with others before him was ſo frequently delighted withall; It might furniſh them and us with a five-fold Conſideration full of ſweeteſt delight. Sumus Domini, non tantum in genitivo ſingulari, ſed & in nominativo plurali. Luth.1. That he much honours us. To ſerve Chriſt is to reign: Its more honour to ſerve Chriſt, then to ſerve Emperours, nay, then to have Emperours ſerve us: for indeed, all things do ſo. 2. That he will aſſiſt us in our works: If he gives employment, he will give endowments p. 13too; if an errand, a tongue; if work, an hand; Phil. 4.13.Phil 4:13if a burden, a back: I can do all things through Christ that ſtrengtheneth me (ſaith Paul.) And herein he goeth beyond all other Maſters; who can toyl and task their ſervants ſufficiently, but cannot ſtrengthen them. 3. That he will preſerve us; He will keep us in all our wayes: and ſurely then, he will ſo in all his own work. Safety evermore accompanies duty. His mercy is over all his works; but peculiarly over all his workers. Men are never in danger, but when they leave working. Jonah was well enough till he attempted to run away from his Master. When our enemies do us greateſt hurt, they remove us above hurt. A ſervant of Chriſt may be ſick, perſecuted, ſcorned, impriſoned, but never unſafe: He may loſe his head, but not one hair of his head periſh. 4. That he will provide for us. He can live without ſervants; but theſe cannot live without a Maſter. Verily his Family-ſervants ſhall be fed. The ſervants of Chriſt ſhall want no good thing: If they be without ſome things, there's nothing they can want; they ſhall have better, and enough of better. Can he that hath a mine of gold, want pibbles? can it be that a ſervant of Chriſt ſhould want proviſion, when as God can make his very work meat and drink to him? nay, when God can make his wants meat and drink? how can he want, or be truly without any thing, whoſe friend hath and is all? And no good thing ſhall they want, nothing that may fit them for, and further them in duty. 'Tis true, they may be without clogs, ſnares, hinderances; but theſe things are not good that hinder from the chief Good: ſhould God give them, he would feed his ſervants with husks, nay, with poyſon. 5. That he will reward them: The Lord gives grace and glory: Mat. 5.12.Matt 5:12Great is their reward in heaven; nay, great is their reward on earth. There's a reward in the very work: but God will beſtow a further recompence hereafter. We ſhould not ſerve him for, but he will not be ſerved without wages, even ſuch as will weigh down all our work all our woes.

p. 14Oh the folly of them that either prefer the cruel and diſhonourable ſervice of ſin, before the ſweet and glorious ſervice of Chriſt; or, that being ſervants to Chriſt, improve it not for their comfort in all their diſtreſſes!

4.Obſ. 4. I inferr, We owe to God the duty and demeanour of ſervants. 1. To ſerve him ſolely, Matt. 6.24. not ſerving ſin, Gal. 1.10. Tit. 3.3. Rom. 6.12, 13.Gal 1:10Titus 3:3Rom 6:12Rom 6:13Satan at all, not man in oppoſition to Chriſt; not ſerving our ſelves, the times. Who keep ſervants to ſerve others, enemies? Chriſt and Sin are contrary Maſters; contrary in work, and therfore its an impoſſibility to ſerve both; contrary in wages, and therfore its an infinite folly to ſerve Sin.

2. Chriſt must be ſerved obediently, ſubmiſſively, [1] in bearing when he correcteth: A beaten ſervant muſt not ſtrike again, nor word it with his Maſter; we muſt accept of the puniſhment of our iniquities: 'tis chaff that ſlyes in the face of him that fanneth. [2] We muſt be ſubmiſſive ſervants in being content with our allowance, in forbearing to enjoy what we would, as well as bearing what we would not: the proper work of a ſervant is to wait; ſtay thy Maſters pleaſure for any comfort. All his Servants ſhall have what they want, and therfore ſhould be content with what they have. The ſtanding wages are certain and ſet, the vails are uncertain. [3] Submiſſive in not doing what we pleaſe, not going beyond our rule, our order. Miniſters are his ſervants, and therfore muſt not make Laws in his houſe, either for themſelves or others, but keep laws; not of themſelves lay down what they publiſh, but publiſh what he hath laid down. Miniſters are not owners of the houſe, but Stewards in the houſe. Laws are committed to us, and muſt not be excogitated by us. No ſervant must do what is right in his own eyes. Deut. 12.8.Deut 12:8[4] Submiſſive in doing whatever the Maſter pleaſeth; not picking out this work, Pſ. 119.6, 128.Ps 119:6Ps 119:128and rejecting that; nothing muſt come amiſſe to a ſervant: We muſt not examine what the ſervice is that is commanded, but who the Maſter is that commands: 1 Tim. 5.21.1 Tim 5:21We muſt not preferre one thing before another; p. 15a ſervice that moſt croſſeth our inclinations, oppoſeth our eaſe and intereſt. A ſervant muſt come at every call, and ſay, Lord, I hear every command. Acts 10.33.Acts 10:33[5] We muſt ſerve Chriſt obediently in doing what is commanded, becauſe it is commanded: this is to ſerve for conſcience ſake. If the eye be not to the command, the ſervant acts not with obedience, though the thing be done which is commanded: nay, its poſſible, a work, for the matter, agreeable to the command, may yet be an act of diſobedience, in reſpect of the intent of the performer. Oh how ſweet is it to eye a precept in every performance! to pray, hear, preach, give, becauſe Chriſt bids me! Many do theſe works for the wages, this is not to be obedient; they ſell their ſervices, not ſubmit in ſervice.

3. Chriſt muſt be ſerved heartily: Epheſ. 6.6. Col. 3.23. Rom. 1.9.Eph 6:6Col 3:23Rom 1:9We muſt not be foreign, eye-ſervants, we muſt do the will of God from the heart. Paul ſpeaks of ſerving God in the ſpirit, There are many complement all ſervants of Chriſt in the world, who place their ſervice in ſaying, Thy ſervant, thy ſervant, Lord; lip-ſervants, but not life, heart-ſervants: ſuch as the Apoſtle (Gal. 6.12.) ſpeaks of, that do foreign, make a ſhew only, but the heart of a ſervice is wanting; the heart makes the ſervice ſacrificium medullatum, 'tis the marrow of a performance. Bodily ſervice is but like the fire in the buſh, that appeared to burn, but did not; or like the Glow-worm in the night, that ſhineth, but heateth not: theſe do but act ſervice, but are no ſervants, ſervants onelyonly in profeſſion: To theſe who would not profeſs Chriſt ſeriouſly, Chriſt will hereafter profeſs ſeriouſly, Mat. 7.23.Matt 7:23I never knew you, depart from me, ye that work iniquity.

4. Christ must be ſerved cheerfully: He, Pſal. 40.8. Joh. 4.34. 2 Cor. 9.7.Ps 40:8John 4:342 Cor 9:7as he was his Fathers ſervant, delighted to do his will; It was his meat and his drink. God loveth a cheerfull ſervant in every piece of ſorvice: This makes the ſervice pleaſing to Maſter and ſervant too; acceptable to the former, eaſie to the later: Nothing is hard to a willing minde; willingneſs is the oyl to the wheel. A ſervant cheerfull at his work is as free as p. 16his Maſter: Si non poſsint à Dominis liberi ſieri, ſuam ſervitutem ipſi quodammodo li beram faciunt, Aug. de C.D. l. 19. c. 15. Rom. 12.11.Rom 12:11If his Maſter make him not free, he makes himſelf free. The preaching of the Goſpel muſt be performed willingly, 1 Cor. 9.17. Love to ſouls ſhould make us cheerfull in that ſervice; not mourning at our own pains, but at peoples unprofitableneſs; not that we do ſo much, but that they get no more.

5 Chriſt must be ſerved diligently: Theſe two, fervent in ſpirit, and ſerving the Lord, are moſt properly joyned together: Hence it's moſt neceſſary, that what-ever we do, Eccl. 9.10. Gen. 24.33.Eccl 9:10Gen 24:33ſhould be done with all the might. Abrahams ſervant was diligent when he went to procure a wife for Iſaac; he would not eat bread, till he had done his errand; when 'twas done, he ſtay'd not upon complements. They whoſe ſervice is in ſoul-marriage, Qui ludit in Cathedra, lugebit in Gehenna.ſhould ſpend no time needleſly. Its pity that Satans Emiſſaries ſhould be more diligent then Chriſts ſervants,; Impostors, then Paſtors. How diligent a ſervant was Paul, that paſs'd over ſo many Countries with ſo much ſpeed? I laboured more then they all, was ſpoken as comendably, as truly; not plus profui, I was more ſucceſsful; but plus laboravi, I took more pains: Diligence may be a companion and comfort, where ſucceſſe is a ſtranger.

6. Christ must be ſerved perpetually: There muſt be no end of working, till of living. The dead are they who reſt from their labours: Life and labour are of equall continuance. We can never begin too ſoon, nor continue too long in the ſervice of Christ: none ever repented of either, many of the contrary to both: Faithfulneſs to the death hath the onelyonly promiſe of the Crown of life: Better never to have begun, then to apoſtatize. Its an unanſwerable Dilemma; If the ſervice of Chriſt were bad, why did you enter into it? if good, why did you depart from it?

Laſtly, Obſ. ult.Obſerve, That they who expect to perſwade others to ſerve Christ, must be ſervants themſelves. Jude, a ſervant of Christ, hopefully exhorteth others continue in his ſervice, and to contend for his faith. The beſt way to move others, is to be moved our ſelves: words that come p. 17from the heart, are moſt likely to reach to the heart. It's not ſufficient for Miniſters to diſcourſe of his ſervice, but to imbrace it. A blurred finger is unfit to wipe away a blot. Its wofull when the function and the converſation oppoſe each other. If the ſervice of Chriſt be bad, why exhort we others to ſubmit to it? if good, why accept we not of it our ſelves? A titular ſervice ſhall never receive a reall reward. Depart from me ye that work iniquity, ſhall be the doom of ſome that caſt out divels, and propheſie in the name of Christ.

Thus much for the ſecond particular in the deſcription of the Authour of this Epiſtle, viz. His Office, A ſervant of Ieſus Chriſt. Now follows

The third and laſt Particular conſiderable in his deſcription, taken from his Kindred and Alliance: in theſe words,

The Brother of Iames.

Of which, by way

1. Of Explication.

2. Of Obſervation.

1. For Explication. Two things are to be opened:

1. Who this JAMES was.

2. Why this Apoſtle here calls himſelf his Brother.

1. Who this JAMES was.

The Scripture ſpeaks of two of that name: The one, James the ſon of Zebedee, the brother of John the Evangeliſt, mentioned under theſe relations, Matth. 10.3. Mar. 3.17. Matth. 4.21. Call'd by Christ; leaving father and ſhip; ſlain by Herod, Act. 12.2. nam'd by Chriſt, with his brother, Boanerges, Mar. 3.17. the ſons of thunder. The other, this James here mentioned: Concerning whom much is ſaid, 1. in Scripture; 2. in Eccleſiastical Hiſtory: but in both he is ſpoken of very honourably.

1. In Scripture. Firſt, His kindred and allyance are often mentioned: His father is ſaid to be Alpheus, Matth. 10.3. Mar. 3.18. Luk. 6.15. Act. 1.13. His mother was Mary, ſpoken of Mat. 27.56. Mar. 16.1. Luk. 24.10. Mar. 15.40. His brethren are ſaid to be Simon, Joſes, and Judas, p. 18Mat. 13.55. Mar. 6.3. two whereof were Apoſtles, viz. Simon and Judas, Mat. 10.3, 4. Luk. 6.15, 16. Act. 1.13. and the other, viz. Joſes, or Joſeph, was competitor with Matthias (as is generally ſuppoſed) for the Apoſtleſhip in the room of Judas Iſcariot, Act. 1.23. Particularly, this James is ſaid to be the brother of the Lord, Gal. 1.19. though together with him, his brethren, Joſes, Judas, and Simon are alſo call'd Chriſts brethren, Hierom. cont. Helv. Virgo ille manſit cum Maria qui pater Domini meruit appellari. Tantopere Chriſtus dilexit floridi pudoris integritatem, ut non modò de virgineo utero naſceretur, ſed etiam à nutritio virgineo tractaretur. Pet. Dam. Ep. 11. Aug. Tr. 10. in Joh. Bed. Aqu. Apud Hebraeos nomina quae conveniunt in radicalibus, per additionem literarum ſervilium, notionem non mutant; ut Judas & Thodas idem ſignificant, &c. Boulduc. in Jud. ver. 1.Mat. 13.55. Mark 6.3. Not as if Mary the mother of Christ had afterward born children unto Joſeph, as the erroneous Helvidius (whom Hierom confuteth at large) laboured to maintain: Nor as if James and the reſt were call'd the brethren of Chriſt as being the ſons of Joſeph, (Christs reputed father) by another wife; for the Scripture tels us frequently, they were the ſons of Alpheus; and its the received opinion, that Joſeph was never the husband of any but the bleſſed Virgin, (though haply ſome have the more earneſtly aſſerted it from their high eſteem of Virginity.) But ſome ſuppoſe this James and his brethren are call'd the brother and brethren of Chriſt, in reſpect they were the cozens germane of Chriſt by the mothers ſide, or Chriſts mothers ſiſters children: and this their mother Hierom thinks is that Mary, called the ſiſter to the Virgin, and the wife of Cleophas, John 19.25. her firſt husband Alpheus either being dead, or elſe one and the ſame husband being (as others) adorned with two names, Alpheus, and Cleophas; which might well be, in regard among the Hebrews, thoſe names that agree in the ſame radicall letters, loſe not their notion and ſignification by the addition of other letters to them (a rule applicable to theſe two names, Alpheus and Cleophas.) And ††Harm. Hiſt. Paſ. Ch. 16. p. 186.Gerhard alſo thinks, that this Mary the ſiſter of the Virgin, and the wife of Cleophas, was the mother of James, &c. becauſe, as in John 19.25. Mary the wife of Cleophas and ſiſter of the Virgin, is joyned with Mary Magdalen ſtanding by the Croſs; ſo, in the other Evangeliſts, Mary the mother of James (upon the very ſame occaſion) is joyned with Mary Magdalen, Matth. p. 1927.56. and Mark 15.40. Some conceive this Mary the wife of Cleopas was mother of James, but was not own ſiſter to the Virgin Mary, becauſe (ſay they) it is not the cuſtom for the ſame parents to put the ſame names on ſeverall children; but that ſhe is called ſiſter to the Virgin Mary becauſe her husband Cleopas or Alpheus was the brother of Joſeph, the husband of the Virgin Mary, brothers wives being frequently called ſiſters. The moſt probable opinion is, that Joſeph and Alpheus were of neer relation, haply naturall brethren, and therfore Joſeph (being the reputed father of Chriſt) his brother Alpheus his children (among whom this James was one) are called the brethren of Chriſt; it being uſuall in Scripture to call thoſe brethren that are neer of kin; as we ſee Abraham and Lot (Gen. 13.8.) are called brethren, although Lot was his nephew, Gen. 14.12. So Jacob calls his uncle Laban, brother, Gen. 29.12, 15. vid. Gen. 31.32, 37, 46.

Thus the Scripture ſpeaks of James in reſpect of his kindred or allyance.

2. The Scripture ſpeaks worthily of him in regard of his Office; not only in that he was an Apoſtle, Perkins in Gal. 2.9. with others.Gal 2:9but alſo of great honour and reſpect among the Apoſtles, and in the Church, he being Act. 15. a principall member (ſome ſay Preſident) in the Council of Jeruſalem, where he gave his advice in a great Controverſie, and it was highly eſteemed and followed: and in regard of his high eſteem in the Church, and uſefulneſſe, he is (with Cephas and John, Gal. 2.9.) called a Pillar: for although all the Apoſtles were equall in degree of office, yet there were ſome of them endowed with more eminent gifts, and had greater eſteem then the reſt: and therfore we read of Paul's comparing himſelf with the chiefeſt of the Apoſtles, 2 Cor. 11.5. and 12.11. of which James was one. And wheras Mark 15.40. he is called James the leſs, 'tis conceived, it was not to diſtinguiſh him from the other James the ſon of Zebedee, as if the Scripture hereby would denote our James leſſe in reſpect of age, calling to Apoſtleſhip, or of p. 20ſtature, much leſſe of eſteem: but he may be called the leſſe in compariſon of his father, Iſta majoritas & minoritas eſt inter patrem & filium; inter Jacobum Alphaeum, & Jacobum Alphaei filium. Vid. Boulduc. in ver. 1. Jud. Videantur Epiphan. Hieron. Egeſippus &c.who (as a learned man thinks) was called James alſo, as well as Alpheus; which opinion of his he probably confirms in his Expoſition upon this place.

2. Eccleſiaſticall Hiſtory ſpeaks of him alſo as a moſt worthy perſon, both for the admirable and rare holineſs of his life, and his conſtancy in profeſſing of Chriſt at his death.

1. For his life: Hierom, in alluſion to his name, James, or Jacob, calls him the ſupplanter of ſin and vice of thoſe times wherein he lived, preach'd, and wrote. And, as many write moſt highly in commendation of him, ſo particularly Euſebius in his ſecond Book, Chap. 1. & 22. For his holineſſe he was called the Juſt, foreign, &c. Euſeb. lib. 2. c. 22.one that was much in faſting and prayer for the pardon of that ſinfull people the Jews: with his frequent and long praying his knees were hard. The Jews were generally much convinced of his holines; inſomuch, as the enemies of Chriſt hoped, if they could procure him to deny Chriſt, that moſt of thoſe that profeſſed, would abandon the Faith of Chriſt.

2. For his Death: The Scribes and Phariſees earneſtly beſought him to diſclaim Chriſt openly; and to that end they ſet him upon the Temple, that in the ſight and audience of the people he might declare that Jeſus was not Chriſt: but he to admiration profeſs'd his own faith in Chriſt, telling the multitudes, that Chriſt was in heaven at the right hand of God, and that in the clouds he ſhould come again to judg the world: with which profeſſion his enemies being enraged, caſt him down from the Temple, and afterwards murdered him, he before his death praying, that God would pardon their ſin unto them: the ſame Author (as alſo Joſephus lib. 20. Antiq. cap. 8.) teſtifying, that thoſe who were of the wiſer ſort thought that this deteſtable fact was that which ſhortly after drew down the judgment of God, to the utter deſtruction of that bloody City Jeruſalem, that had (among others) butchered ſo holy a man. Thus far Euſebius.

p. 21This though I relate not as Canonicall, yet neither do I look upon it as fabulous, it being by many famous and godly Writers teſtified. And this for the firſt particular to be explained, Who this James was.

The ſecond Branch of Explication was, Why Jude ſtileth himſelf the brother of this James.

Of which I finde two reaſons given, both probable.

1. That he might difference himſelf from others of that name, eſpecially Judas Iſcariot; of which alſo the Scripture ſeems to take eſpeciall care: Hence Joh. 14.22. he is ſpoken of with an addition of a not Iſcariot, this traytors name being grown deteſtable: in which reſpect, 'tis generally conceived, Mar. 3.18. Matt. 10.3.Mark 3:18Matt 10:3that he had the names of Thaddaeus and Lebbaeus put upon him (as was before noted:) and thus he wiſely preſerves himſelf and Epiſtle from undue prejudice, and by the clearneſſe of his perſon, prevents diſlike of his performance.

2. He expreſſed this neer relation between himſelf and James, Act. 12.17. Gal. 2.9.Acts 12:17Gal 2:9in regard this Apoſtle James being better known then himſelf, of high eſtimation and reputation in the Church, Jacobi celebr is ob virtutem apud omnes fama effectura erat, ut hujus Apoſtoli doctrina apud auditores majorem haberet authoritatem, libentiúſ que admitteretur; praeſertim ſi is qui genere & ſanguine cognatus eſſet, non alienus à cognati moribus, ſed ſub uno Domino Chriſto degens, idem ſervitut is jugum cum fratre, &c.commonly known by the title of the Lords brother, reſpected by Peter, famous for his ſanctity of life, accounted a Pillar in the Church, Preſident of the Council of Jeruſalem; Jude might hereby win attention and credit to himſelf and his Epiſtle from thoſe to whom he wrote: And this is the reaſon that Occumenius gives to this effect: The fame of James for his vertue, would put the greater authority upon Judes doctrine; eſpecially when it ſhould be ſeen, that Jude was as neer him in his practices and converſation, as in blood and kindred. Beſides, by the naming of James with ſo much reſpect, it could not be imagined but that he conſented with him in that wholſom doctrine for which James was famous in the Church; and yet though our Apoſtle provides for the acceptation of his doctrine, neither he nor his brother James ambitiouſly advance their own reputation; both of them (though the Lords brethren) yet contenting themſelves with that humble (though indeed p. 20duplicate page p. 21duplicate page p. 22truly honourable) title of the ſervant of Jeſus Christ.

2. I come to the Obſervations flowing from his uſing this title of the brother of James.

1. How needfull is it for a Miniſter to be of an unteinted reputation? Obſ. 1.Jude provides for it, both by making it known how far he was from Iſcariot, and how neer unto James. 1 Tim. 3.7.1 Tim 3:7A Biſhop muſt be of good report (ſaith Paul.) Its neceſſary for his own ſalvation that he ſhould be good; and for the ſalvation of others, that he ſhould be accounted ſo. How great was Paul's care, that the Goſpel ſhould not be blamed? 2 Cor. 6.3. Sometime the people are occaſioned to love the Word by the worth of the Miniſter; though we ſhould love the Miniſter for the Word. A crack'd Bell is not good to call men together; nor is a Miniſter of crack'd reputation fit to perſwade others to holineſſe. To have all ſpeak well of us, is not more impoſſible then ſuſpicious. Antiſthenes the Athenian, when he heard ſome unworthy men did highly commend him, ſaid, I fear I have done ſome evill that I know not of. And another would frequently ſay, Would we know a man, we ſhould obſerve the life of him that praiſeth him: Rarely will one praiſe him that takes contrary courſes to himſelf. But this ſhould be the care of the beſt, to keep himſelf from being ſpoken of reproachfully and truly at the ſame time by the worſt. Nor is it leſſe the ſin of people to blemiſh the name of him that deſerves well, then it is the ſin of any one to deſerve ill. The Apoſtle is tender of receiving an accuſation againſt an Elder: certainly, he who is ſo much againſt receiving, would be much more againſt thieving.

2. Its lawfull to uſe humane helps for the advantage of Truth. Obſ. 2.This help, the title of the brother of James, was warrantably prefix'd. Paul, where the fruit of his miniſtry was hazarded by omitting titles, mentions them at large; 1 Cor. 9.1. Gal. 1.1 Cor 9:1Gal 1as to the Corinthians and Galatians: and where concealment of his titles might do as well, or better, he p. 23omits them, as in both the Epiſtles to the Theſſalonians: the like is requiſite for us: In theſe things Miniſters ſhould conſider what tends moſt to the benefit of ſouls. I have known Miniſters of great learning and worth, who have been deſpicable among Idiots, becauſe Birth, or Ʋniverſity degrees, or Allyance have not commended them; perhaps they had not a James to their brother. 1 Cor. 15.33. Tit. 1.12. Act. 17.28.1 Cor 15:33Titus 1:12Acts 17:28The Heathens teſtimonies are not refuſed by the Apoſtle to advantage Truth: If the naming of a Father in a Sermon tends more to oſtentation then edification, it may better be forborn, otherwiſe be lawfully uſed. Scripturis non credidiſſem. &c Aug.Humane Authority was an Introduction to Auſtens faith; afterward (as the Samaritans) he beleeved upon firmer grounds. Certainly, we never ſo well improve our humane advantages, as when Chriſt is advanced by them. How ſweet, to obſerve Miniſters to ſet Chriſt upon their Names, Titles, Parts, Readings!

3 The beauty of Conſent and Agreement between the Miniſters of Chriſt, either in Doctrine or Affection: Obſ. 3.Both theſe the prefixing of James his name argued between him and Jude. Readily and raſhly to diſſent from other the faithfull and approved Miniſters of Chriſt is not like our Apoſtles carriage. Indeed, we muſt not admire men too much, though of greateſt learning and piety; not ſo affect unity, as to forſake verity; or ſo follow men, as to forget God: The beſt men in the world are but rules regulated, not regulating; We muſt only ſo far ſet our Watch according to theirs, as they ſet theirs according to the Sun. Satan endures no mediocrity: All Miniſters hee repreſents as Dwarfs or Giants, none of a middle ſtature; either they muſt be worſhip'd, or ſtoned. Avoid we both extremes: neither proudly diſſenting from, nor imprudently aſſenting to them either in practice or opinion. Their gifts muſt neither be adored nor obſcured; their falls and ſlips neither aggravated nor imitated: We muſt avoid both ſequaciouſneſſe to follow them in any thing and ſingularity to diſlike them in every thing: The middle way p. 24of a holy, Scripture-conſent, joyning in what we may, and meekly forbearing in what we may not, is a gracious temper. Miniſters muſt not ſo ſtudy to have multitudes of followers, as to ſcorn to have any companions; to vilifie others for the advancement of themſelves; to build up their own reputations upon the ruines of anothers. Conſent, as much as may be, is no more then ſhould be. If Miniſters ſhould endeavour a holy peace with all men, much more with one another; there's not more be…ty then ſtrength in their union. How pleaſant is it to read Peter mentioning his agreement with his beloved brother Paul; 2 Pet. 3.15.2 Pet 3:15that Paul that had withſtood him to the face? Gal. 2.11.Gal 2:11There's no repugnancy in Scripture; why ſhould there be betwixt them that handle it? If the Paen-men of the Scripture be at peace in writing, Miniſters muſt not be at war in preaching: they muſt not ſeek more their pr…iſe for wit, then the profit of ſouls. When children fall out in interpreting their father's Will, the Orphans patrimony becoms the Lawyers booty. Hereticks are the gainers by the diviſions of them that ſhould explain the Word of Chriſt. The diſſention of Miniſters is the iſſue of Pride: If there muſt be ſtrife, let it be in this, who ſhall be formoſt in giving honour; if emulation, in this, who ſhould win moſt ſouls to Chriſt, not admirers to themſelves. Its good to uſe our own parts, and not to contemn others. The Apoſtles in the infancy of their calling were not without the itch of pride; Chriſt laboured to allay it both by precept and example.

4. Grace and Holineſſe are not only an ornament to the perſon himſelf that is endowed with them, Obſ. 4.but even to thoſe that have relation to him: The holineſſe of the child is an ornament to the father, that of the father to the child, the grace of the huſband to the wife; the holineſſe of one brother beautifies another. It's true, Every veſſell muſt ſtand on his own bottom, and every one muſt live by his own faith: Its a folly to boaſt of the holineſſe of our Parents, and neglect it our ſelves: if thy father be holy for himſelf and thee too, he ſhall go to heaven for himſelf and p. 25thee too. The grace of thy friends doth not beget grace in thee, but beutifie it. The Saints have oyl of grace little enough for their own lamps; and where holineſs is abhorred by the child, that of the parent is but an addition to the childs ſhame and puniſhment, in being ſo unlike him ſpiritually, whom he doth ſo reſemble naturally. 'Twas but a poor priviledge for the Jews to have Abraham for their naturall, and the Divel for their ſpirituall father: but when a child, a brother, a wife, love and labour for that grace which thoſe of neer relation have attained, its their honour and ornament, in that they who are neer them are neerer to God. Indeed, its often ſeen, that they who have moſt ſpirituall lovelineſſe have leaſt love from us: The godly want not beuty, but carnall friends want eyes. A blind man is unmeet to judge of colours: how poſſible is it to entertein Angels, and not to know it? The love of grace in another, requires more then nature in ones ſelf. Blood is thicker (we ſay) then water; and truly the blood of Chriſt beutifying any of our friends and children, ſhould make us prefer them before thoſe, between whom and us there's only a watery relation of nature. But how great a blemiſh often doth the graceleſneſſe, the unholineſſe of a parent, a husband, a brother, bring upon them that are of neer relation to them? Its a frequent queſtion that was propounded by Saul to Abner, 1 Sam. 17.56.1 Sam 17:56Whoſe ſon is this ſtripling? How diſgracefull is ſuch an anſwer as this; The ſon of a Drunkard, a Murderer, an Oppreſſor, a Traytor, a Whoremaſter? Love to our friends, our poſterity, &c. as well as to our ſelves, ſhould make us love grace.

Thus much for the third and laſt particular in the deſcription of the Authour of this Epiſtle; the brother of James: and ſo for the firſt part of the Title of the Epiſtle, The deſcription of the Penman of it.The 2d part of the title or preface of the Epiſtle, viz. The parties to whom the Apoſtle writes.

The ſecond part of the Title followeth; which is the Deſcription of thoſe perſons to whom he wrote; which perſons are deſcribed from a threefold priviledge:

p. 261. They are ſanctified by God the Father,

2. Preſerved in Jeſus Chriſt,

3. Called.

Of theſe in their order.

The firſt branch of this deſcription, 11. is, They are ſanctified by God the Father: Wherein I conſider two Particulars: 1. The ſort or kinde of the priviledge beſtowed upon them, viz. Sanctification; To them that are ſanctified. 2. The Author therof, or by whom it was beſtowed, By God the Father.

1. Of the kind of Priviledg, Sanctification. Of which I ſhall ſpeak

1. By way of Explication of it.

1. By way of collecting Obſervations from it.

1. Of the Priviledge, Sanctification, by way of expoſition.

foreign, To them that are ſanctified.] Beza ſpeaks of two Copies that read it foreign and from thence the Vulgar Tranſlation renders it Dilectis, This other reading, mentioned alſo by Ro. Steph. and Gagnaeus.To them that are beloved of God the Father: which manner of ſpeech (as Beza well notes) is unuſuall in Scripture, which ſpeaketh of us being for and in Chriſt beloved of the Father: And Eſtius (though a Papiſt) acknowledgeth, that the former reading, Eſtius in loc.ſanctified, is not onelyonly more pure, but more ſutable to the ſcope and drift of the Apoſtle, who by calling them ſanctified, would deterr them from, and make them take heed of thoſe unholy and impure Seducers againſt whom he was now about to write.

The word here uſed by the Apoſtle, admits of, and ſignifieth in Scripture ſeverall kinds of Sanctification; as

1. Sanctification by way of deſtination or ſeparation: To this purpoſe the Greeks uſe the word foreign, Exod. 29.44. 1 King. 9.3. 2 Chro. 7.16. Eſa. 13.3.Exod 29:441 Kgs 9:32 Chr 7:16Isa 13:3i.e. when things are ſeparated to an holy uſe: ſo the Lord ſanctified the Sabboth day, by ſeparating it from other dayes, and appointing it for the duties of his own Service: Thus alſo the Tabernacle, the Temple, the Firſt-born were ſanctified. Exod. 13.2. God commandeth Moſes to ſanctifie all the Firſt-born; which he explains ver. 12. Thou ſhalt p. 27ſet apart unto the Lord all that openeth the matrix.

2. There is a ſanctification by way of celebration, acknowledging, manifeſtation, declaration of the goodneſs of a thing: thus the creature ſanctifieth the name of the Creator; Iſa 29.23. They ſhall ſanctifie my name, and ſanctifie the holy One of Jacob.

3. Sanctification by way of fruition, comfortable uſe, and bleſſed enjoyment of the gifts of God: ſo 1 Cor. 7.14. the unbeleeving huſband is ſanctified by the wife. and 1 Tim. 4.5. Every creature of God is ſanctified.

4. Sanctification by way of application, to apply a thing to ſuch a holy uſe as God appointed: ſo we ſanctifie the Sabboth, Exod. 20.8. i.e. imploy it to the holy uſe for which God ordained it.

5. By exhibition, introduction, or beſtowing actuall holineſſe; by putting holineſſe really and properly into one: This the Creator only can do to his creature: this God doth by his Spirit, which is called the holy Ghoſt, and the Spirit of ſanctification. 2 Theſſ. 2.13.2 Thess 2:13And thus man particularly is ſanctified or made holy three wayes:

1. Of not holy negatively: Ex non ſancto negativè.and ſo Christ as he was man was ſanctified; for there was a time when as Chriſt had not this holineſſe in his humane nature; when his humane nature was not.

2. Of not holy privatively: Ex non ſancto privativè.and ſo man that had loſt totally his holineſſe, is made holy by regeneration or effectuall vocation.

3. Of leſſe holy: and ſo Gods children are ſanctified, Ex minus ſancto.by being enabled to the exerciſe of an actuall mortifying of ſin, and living in holineſſe, with proceeding in both.

The ſanctification here ſpoken of preſuppoſeth the ſecond, afterward in the word [Called] more particularly to be handled; and intendeth the third, namely, the actuall exerciſe of the abolition of our naturall corruption, and the renovation of Gods image in us, begun in grace here, and perfected in glory hereafter.

So that this Sanctification ſtands 1. In an actuall putting p. 28off of corrupt qualities; Epheſ. 4.22, 23, 24. Col. 2, 9, 10. Rom. 6.2. Gal. 2.20. Gal. 5.24. Rom. 6.8.5. Gal. 6.14. Col. 3.5. Eph. 2.1.Eph 4:22Eph 4:23Eph 4:24Col 2:9Col 2:10Rom 6:2Gal 2:20Gal 5:24Rom 6:8Rom 6:5Gal 6:14Col 3:5Eph 2:12 a putting on the new and ſanctified. 1 A Buriall; 2 a Reſurrection. 1 A mortification of the old; 2 a vivification of the new man. 1 One thing is destroy'd and pull'd down; 2 Another ſet up. 1 A taking away of what is redundant; 2 an addition of what is wanting. 1 The killing power of the Croſs; 2 the quickning power of the Reſurrection of Chriſt.

1. Mortification of the old man is the firſt part of ſanctification, wherby the ſtrength, power, and tyranny of ſin is weakened, and more and more aboliſh'd; like John Baptist, it decreaſeth; like old folks in a houſe, who are going out of the world, and crowded out, as it were, by the younger, the heirs: The living of the old man is onelyonly as a clog and eye-ſore to the new.

This work of Mortification ſtands principally in theſe three acts, or degrees of acting: 1. An act of diſcerning. 2. Detesting. 3. Deſtroying ſin, the ſouls enemy. Knowing cauſeth hatred; and hatred puts us upon ſeeking the deſtruction of an enemy.

1. An act of diſcerning: Sin may hurt us when wee know it not; but we not hate it unleſſe we know it: Sin had deformity always, but we had not always eys to ſee it. It was Leah that lay by Jacob all night, but he diſcern'd her not till the morning. Sin is now diſcovered as it is, not as it is coloured over by Satan. Sin is uncomly onelyonly to a renewed underſtanding: Nature never ſets up a light to diſcover its own deformities. Of others its often ſaid, They know not what they do: In underſtanding they are children, nay, brutes; they ſee with Satans ſpectacles: But a renewed minde diſcerns between things that differ, looks upon the old boſom-favourite as a traytor: there are new apprehenſions of the old man. The Apoſtle not without an emphaſis ſpeaks of thoſe things wherof we are now aſhamed; now, not formerly: nay, heretofore ſin was gloryed in: but now the ſoul ſees its not onelyonly unſafe, and its own death, but unſutable, and the death of Chriſt: It was ſtriking at me (ſaith a gracious heart,) but Chriſt ſtep'd p. 29between me and the blow: Herein ſtanding ſins great deformity, as that of drunkenneſſe in a mans wounds.

2. Deteſtation: The eye increaſeth loathing. It cannot meet this ugly gueſt in any corner of the houſe, but the heart riſeth againſt it; this hatred of evill (Pſal. 97.10.) is more then of hell: its a killing look that the ſoul doth caſt upon every corruption. He that hateth his brother is a man-ſlayer; he that hateth his luſt is a ſin-ſlayer: not he that hateth the ſins or practices of his brother, but the perſon of his brother; ſo, not he that hateth the effects and fruits of ſin, but the nature of ſin; not he that hateth ſin for hell, but as hell. Every evill, by how much the nearer 'tis, by ſo much the more its hated: An evill, as it is ſo to our eſtate, names, children, wife, life, ſoul, as impendent, adjacent, incumbent, inherent, admits of ſeverall degrees of hatred: Sin is an inward, a ſoul-foe. Love turned into hatred becoms most bitter; brethrens diviſions are hardeſt to reconcile; the ſouls old love is turned into new hatred; the very ground ſin treads upon is hated: There's a kinde of hatred of ones ſelf for ſin; every act that ſin hath a hand in is hated, our very duties for ſins intermixing with them; and we are angry with our ſelves that we can hate it no more.

3. This hatred puts forth it ſelf in labouring the destruction of ſin. Love cannot be hid, neither can this hatred: The ſoul ſeeks the death of ſin by theſe ways and helps.

1. By lamentation to the Lord, when going to him for ſtrength with the Apoſtle, Oh wretched man that I am! was there ever a ſoul ſo ſin-pestred! Ah, woe is me, Lord, that I am compell'd to be chain'd to this block! Never did a ſlave in Egypt or Turkey ſo ſigh under bondage, as a mortifying ſoul doth under corruption. The ſorrows of others are outward, ſhallow, in the eye, the look; but theſe are in the bottom of the ſoul, deep ſorrows. Its true, a man may give a louder cry at the drawing of a tooth, then ever he did pining under the deepeſt conſumption; but yet the conſumption, that is the harbinger of death, doth afflict p. 30him much more: and, though outward worldly grief, as for the death of a child, &c. may be more intenſe and expreſſive; yet grief for ſin is more deep, cloſe, ſticking, oppreſſive to the ſoul then all other ſorrows: the ſoul of a ſaint, like a ſword, may be melted, when the outward man, the ſcabbard, is whole.

2. The ſoul of a ſin-ſubduer fights againſt ſin with the Croſſe of Christ, and makes the death of Christ the death of ſin; Epheſ. 5.25.Eph 5:251. By depending on his death as the meritorious cauſe of ſins ſubduing, of ſanctification and cleanſing. Chriſts purifying us being upon the condition of his ſuffering, 1 Cor. 6.20.1 Cor 6:20and ſo it urgeth God thus, Lord, hath not Chriſt laid down the price of the purchaſe? why then is Satan in poſſeſſion? Is Satan bought out? Lord, let him be caſt out. 2. By taking a pattern from the death of Chriſt for the killing of ſin, we being planted into the ſimilitude of his death, Rom. 8.5. ſin it ſelf hanging upon the croſſe (as it were) when Chriſt died. Oh, (ſaith a gracious heart) that my corruptions may drink Vinegar, that they may be pierced, and naild, and never come down alive, but though they die lingeringly, yet certainly. Oh, that I might ſee their hands, feet, ſide, and every limb of the body of death bored, the head bowing, and the whole laid in the grave: the darkneſſe, error, and vanity of the underſtanding; the ſinfull quietneſſe and unquietneſſe of my conſcience, the rebellion of my will, the diſorder of my affections. 3. And eſpecially, the ſoul makes uſe of the death of Chriſt as a motive or inducement to put it upon ſin-killing: Ah, my ſin is the knife (ſaith the ſoul) that is redded over in my Redeemer's blood: Ah, it pointed every thorn on his head, and nail in his hands and feet. Lord, Art thou a friend to Christ, and ſhall ſin that kill'd him, live? Thus a ſin-mortifying heart brings ſin neer to a dead Chriſt, whom faith ſeeth to fall a bleeding afreſh upon the approach of ſin; and therfore it layes the death of Chriſt to the charge of ſin. The croſſe of Chriſt is ſins terror, the ſouls armour: The bloud of Christ is old ſures-be, (as p. 31holy Bradford was wont to ſay) to kill ſin. As he died for ſin, ſo muſt we to it; as his fleſh was dead, ſo muſt ours be, Our old man is crucified with him, Rom. 6.6. Its not a Pope's hallowing a Croſſe that can do it, Mr. D. Rogers Pr. Cat.but the power of Chriſt by a promiſe, which bleſſeth this Croſſe to mortification.

3. The ſoul labours to kill ſin by fruitfull enjoyment of Ordinances. It never goeth to pray, but it deſires ſin may have ſome wound, and points by prayer (like the ſick child) to the place where its moſt pained. How doth it bemoan it ſelf with Ephraim, and pour-forth the bloud of ſin at the eys? It thus alſo improves Baptiſm; it looks upon it as a ſeal to Gods promiſe, that ſin ſhall die: We being buried with Chriſt in baptiſm, that the Egyptians ſhall be drowned in the ſea. It never heareth a Sermon, but (as Joab dealt with Ʋrijah) it labours to ſet its ſtrongeſt corruption in the fore-front of the battell, that when Chriſt ſhoots his arrows, and draws his ſword in the preaching of the Word, ſin may be hit. An unſanctified perſon is angry with ſuch preaching, and cannot endure the winde of a ſermon ſhould blow upon a luſt.

4. By a right improving all adminiſtrations of providence: If God ſend any affliction, the ſanctified ſoul concludes, that ſome corruption muſt go to the lions: If there ariſe any ſtorms, preſently it enquires for Jonah, and labours to caſt him over-board: If God ſnatcheth away comforts (as Joſeph fled from his Miſtris,) preſently a ſin-mortifying heart ſaith, Lord, thou art righteous, my unclean heart was prone to be in love with them more then with Chriſt my true Husband: If God at any time hedg up her way with thorns, ſhe reflects upon her own gadding after her impure Lovers: If her two eys (Profits, Pleaſures) be put out and removed, a ſin-mortifier will deſire to pull down the houſe upon the Philiſtims; and beareth every chaſtiſement cheerfully, even death it ſelf, that ſin may but die too.

5. By conſideration of the ſweetneſſe of ſpirituall life. p. 32Life is ſweet; and therfore what coſt are men at, to be rid of diſeaſes, to drive an Enemy out of the Country! The ſoul thinks how happy it ſhould be, could it walk with God, and be upright, and enjoy Chriſt, be rid of a Tyrant, and be governed by the laws of a Liege, the Lord Jeſus. How heavie is Satans yoke to him who ſees the beutie, and taſts the liberty of holy obedience? A ſick man confined to bed, how happy doth he think them that can walk abroad about their imployments? Oh, (ſaith a gracious heart) how ſweetly doth ſuch a Chriſtian pray! how ſtrictly doth he live! how cloſe is he in duty! how fruitfull in converſing! But I (alaſs!) how feeble, how dead, how unable! I am held under by a tyrant; oh that I could be his death!

6. By recollecting its former folly in loving of ſin: thinking thus; Formerly I loved that which now I ſee would have murdered me: What a deal of pains, care, coſt, time laid I out to ſatisfie my luſts! oh that I could recall theſe follies as I recollect them: but ſince I cannot make them never to have been, I'll labour to hinder them for time to come. Oh that my hatred might be greater then ever my love was to them. A ſoul that hath been mad upon ſin, afterward is as vehement againſt it. This is the Apoſtles argument, As ye have yeelded your members ſervants to uncleanneſſe, Rom. 6.19. 1 Pet. 4.3.Rom 6:191 Pet 4:3ſo now to righteouſneſſe: and The time past of our lives may ſuffice us to have wrought the will of the Gentiles.

7. By with-drawing thoſe things that have been as fuell and fodder to corruption: Fire is put out as well by taking away wood, as caſting on of water. A ſin-mortifying heart forbears the uſing of that which it hath heretofore abuſed; it knows that often Satan lieth in ambuſh behinde lawfull enjoyments. He that hath taken Phyſick in wine, afterward is ready to loath that very ſort of wine in which his loathed medicine was given him; he that hath been ſin-ſick, dreads thoſe tentations in which Satan was wont to wrap ſin up: he conſiders, that he that alway goeth as p. 33far as he may, ſometime goeth farther then hee ſhould: he feeds not without fear, Jude ver. 12.but trembles in every enjoyment, leſt it may be an in-let to ſin, and his own corruption get advantage by it; he fears a ſnare under his very trencher, and poyſon (for his ſoul) in every cup of wine; eſpecially, if he hath been formerly bitten therby. Whereas a carnall heart engulfs it ſelf in occaſions of ſin (if in themſelves lawfull,) ſees no enemy, and therfore ſets no watch: he makes proviſion for the fleſh, Rom. 13.Rom 13he cuts not off the food which relieveth his enemy: whereas a Sin-mortifier (as an enemy that beſiegeth a City) hinders all the ſupplyes and ſupport of luſts, that ſo he may make himſelf more yeeldable to holineſſe.

8. By re-inforcing the fight after a foyl; by gaining ground after a ſtumble, by doubling his guard after unwarineſſe, ſtrengthening the battell after a blow; praying more earneſtly, contending more ſtrenuouſly, laying on more ſtrongly after ſin hath been too hard: thus Paul was the more earneſt with God againſt ſin; he beſought the Lord thrice after the meſſenger of Satan had buffetted him.2 Cor. 12.8.2 Cor 12:8

9. By a holy vexation with the conſtant company, and troubleſom preſence of ſin. Thus was holy Paul put upon oppoſing of ſin: he complains, ſin was always preſent with him, (Rom. 7.21.) even when he would do good. And ſin is call'd (Heb. 12.1.) encompaſſing, eaſily beſetting, foreign, It dwells in us: Its a leproſie not ceaſing till the wall be pull'd down, the houſe of our mortality diſſolved; its as neer as the skin upon the back, bowels in the body; it goeth along with a ſaint in every duty, Sabboth, Ordinances, like Pharaoh's frogs into the Kings chambers, peſtering a Saint at every turn: the apprehenſion hereof puts the ſoul upon endeavouring ſins ruine. The neerer an enemy is, the more hatefull he is; the cloſer the conflict is, the quicker are the ſtrokes, the fiercer the fight.

To conclude, A holy inſulting and rejoycing in God follows, if at any time he hath given the ſoul victory, and any fore-skins and heads of theſe uncircumciſed; it p. 34bleſſing God (as Panl, Rom. 7.21.) I thank God through Jeſus Christ our Lord; going about duty more cheerfully, and yet humbly: A man may read the good news of a victory in a Saints countenance. Doth he not ſay to Chriſt when ſome luſt hath been ſmitten (as Cuſhi to David) I would that all the enemies of my Lord were as that one young man? Lord, When will there be a perfect riddance of theſe vermin? Oh, how ſweet will heaven be, when I ſhall trample upon every Goliah, and ſee every Egyptian dead upon the ſhore! when I ſhall have neither tear in my eye, nor luſt in my ſoul!

This for the firſt thing in the nature of Sanctification, viz. Mortification.

2. The ſecond follows, which is Vivification, wherby we live a new and ſpirituall life: The Scriptures proving it are abundant; I live (ſaith Paul, Gal. 2.20.) yet not I, but Chriſt liveth in me. If ye be riſen with Chriſt, ſeek thoſe things that are above, Col. 3.1. The life of Jeſus is made manifeſt in our mortall fleſh, 2 Cor. 4.11. As the death of Chriſt is the death of corruption; ſo the ſame power of God by which he raiſed Chriſt from the dead, Eph. 1.20.Eph 1:20doth frame us to the life of Chriſts holineſſe: Chriſt by the power of his Deity, wherby he raiſed himſelf, having derived ſpirituall life to all his members (as life is derived from the head to the other members) enableth them to manifeſt it accordingly. As Chriſt was raiſed up from death by the glory of the Father, even ſo we walk in newneſſe of life, Rom. 6.4. and ver. 11. Reckon ye your ſelves alive unto God through Jeſus Chriſt. Eph. 2.10. We are his workmanſhip, created in Chriſt Jeſus to good works, which God hath before ordained that we ſhould walk in them. Joh. 15.5. He that abideth in me and I in him, the ſame bringeth forth much fruit.

Theſe brief conſiderations may ſhew in what reſpects a ſanctified perſon lives a new life, a life of holineſſe.

1. 1A ſanctified perſon liveth a holy life, in moving and acting from a principle of holy life. All vitall actions are p. 35from an inward principle: A body without a ſoul lives not, moves not naturally; nor without an internall principle of ſpirituall life received from Chriſt doth any one live ſpiritually. The body of every living creature hath a heart, which is the forge of ſpirits and the fountain of heat: Joh. 3.9. Jer. 32.40. Jer. 31.33.John 3:9Jer 32:40Jer 31:33True holineſſe proceeds from an implanted ſeed, the fear of God in the heart, the Law put into the inward man. Sanctity, unleſſe Chriſt be in us, is but a fable: Gal. 2.20. Rom. 6.11. Joh. 15.5. Gal. 4.19. Col. 1.27.Gal 2:20Rom 6:11John 15:5Gal 4:19Col 1:27Christ liveth in me, ſaith the Apoſtle: and ſo he ſpeaks of living to God by Chriſt. Chriſt muſt abide in us; he is formed and dwelleth in us. The actions of a ſanctified perſon are from a vitall principle, the ſpirit within; the holineſſe of another is but from without, beginneth at his fingers ends; he is drawn by outward inducements; his motions are not the motions of a living creature, but like thoſe of a clock, Duceris ut nervis alienis mobile lignum. Hor. Ser. l. 2.or ſome image, that move not from within, but from weights and plummets without; when his weights are down, his work is done. A perſon ſpiritually enlightned, hath not onelyonly Spiritum adſtantem, but aſſiſtentem: ſhould hee have all the incouragements of honour or profit from without, he could never do any thing cheerfully, but would ever be complaining, unleſſe he enjoyed inward quicknings and enlivenings of heart in duty by the Spirit of Christ; the ſupplyes of the Spirit.

2. A ſanctified perſon lives a holy life, 2as in acting from, ſo according to a principle of holy life. Now his actings are according to his principle of holineſſe,

1. In regard of their kinde: they are of the ſame ſort or nature with the principle of holineſſe: Water in the ſtream is of the ſame nature with that in the fountan. He that is ſanctified lives like himſelf, his regenerated ſelf. A ſpirituall life produceth ſpirituall living, the ſeed of God puts forth it ſelf in the fruits of godlineſs; if he be a fig-tree, he bears no thiſtles; the working of a Saint follows his being: The Ʋnderſtanding acts in a ſound, efficatious, Eph. 1.17, 18. Col. 3.10. Eph. 4.23.Eph 1:17Eph 1:18Col 3:10Eph 4:23operative, influentiall knowing both of God and our ſelves. The Conſcience acts in a holy tenderneſſe and remorſefulneſſe p. 36for ſin, Pſal. 16.7. 2 Chr. 34.27. and in a pious peaceableneſſe and quietneſſe, giving witneſſe of a perſons reconciliation to (Rom. 5.1.) and walking with God ſincerely. 2 Cor. 1.12. This is our rejoycing, the teſtimony of a good conſcience. The Memory retaining heavenly things as a treaſury, Pſal. 119.11.Ps 119:11repoſitory, or ſpirituall ſtore-houſe of the Word, an Ark for the two Tables. The Will acts by a plyable yeelding to God in all things, both to do what God enjoyns, and to undergo what God inflicts; in both its flexible: Rom. 7.18. Pſal. 39.9.Rom 7:18Ps 39:9It deſires to pleaſe God in all things, though it find not alway to perform. The Affections act in a holy regularity and order (being ſtreams not dried up, but diverted:) 1 Tim. 1.5. Pſal. 18.2.1 Tim 1:5Ps 18:2Love is out of a pure heart, a ſpark flying upwards, ſet upon God principally, and that for himſelf; ſet upon man for God, either becauſe we ſee God in him, or deſire we may. Pſal. 139.25.Ps 139:25Hatred is now of thoſe things that God hates, and that hate God. Joy is now ſpiritual in the Lord, in communion with him, in ſerving of him, though in tribulation. Sorrow is now for ours and others ſin, and the ſufferings of the Church, not for ſuch poor things as worldly trifles; the pearls of tears not being caſt upon the dunghill. Our Deſires are now ſet upon the preſence and pleaſing of God, pardon of ſin, a ſoft heart, fruitfulneſſe under the means, the prosperity of Sion, the appearance of Chriſt. Our Zeal is not now hot for our ſelves, and cold for God; like fire well ordered, burneth for the ſervice, not the conſuming of the houſe. Hope is now lively and well grounded, not falſe and carnall. This ſpirituall acting, outwardly reacheth the body, making it a weapon of righteouſneſſe; fire within, will break out: The whole body is the ſouls inſtrument, in all its members being obedient to effect good actions, according to the dictate of renewed Reaſon, and the command of ſanctified Will: the Eye is (as it were) a watch-man, the Tongue a ſpokes-man, the Ear a diſciple, the Arm a champion, the Leg a lackquey, all at the diſpofall of God. If the wares of holineſſe be in the Shop, thoſe of the ſame kind will be on the Stall: the life of a Saint p. 37is a viſible Sermon of ſanctification; he who hath his heart ordered aright hath his converſation ordered aright; Pſal. 50.Ps 50the hand of the clock goeth according to the wheels: Out of the good treaſury of the heart he brings forth good things: The body will be the interpreter of a gracious heart: the law is written in the heart, and commented upon in the life: a clean ſtomack ſends forth a ſweet breath. The matter of our actions ſhall be warranted by the word, Pſal. 119.35. Mic. 6.8. Luk. 17.10. Act. 4.19. Pſal. 32.2. Pſal. 112.1.Ps 119:35Mic 6:8Luke 17:10Acts 4:19Ps 32:2Ps 112:1the manner humble, cheerfull, reſolute, ſincere. In a word, glory ends are propounded, and our workings (if God require) ſhall croſſe our own intereſt, eaſe, profit: Tohave a good heart and a wicked life, is a walking contradiction. A ſanctified perſon is not as Ephraim, a cake not turn'd, only baked on one ſide.

2. The actings of a ſanctified perſon are conformable to his principle of Sanctification as that principle is extenſive to, and puts upon all the wayes of holineſſe, and as it is a ſeed of all the fruits of Sanctification: A ſanctified perſon embraceth every holy duty, he fructifieth in every good work, Col. 1.10. hath reſpect to every precept; Pſ. 119.6, 128Ps 119:6Ps 119:128eſteems every precept concerning all things to be right: There's a concatenation of all graces; they are linked together in a divine league; he hath not any grace, that wholly wants any: The inſtructions of the Law are copulative; Jam. 2.10.Jas 2:10he that would ſeem to make conſcience of keeping all the Commandments of God ſave one, Non eſt juſta cauſatio cur praeferuntur aliqua, ubi facienda ſunt omnia. Salv. de Pro. l. 3.obſerves none at all out of any obedience to God, who hath alike commanded all. A ſanctified perſon preferrs not one Command before another, 1 Tim. 5.21. his foot can endure to walk (being ſound) in a ſtony as well as a ſandy path: he will do, not many things, but all, even to the parting with Herodias, and the putting down the Calves as well as Baal; he is not double-diligent in ſome matters, and negligent in others: he is neither maimed, to want any limb, nor a monſter, one part exceſſively outſtripping another.

3. The actings of a ſanctified perſon are conformable to the principle of ſpirituall life as it is the ſame, a permanent, p. 38abiding principle; not ſomtimes in us, and at other times quite gone from us, but at all times remaining in us. A ſanctified perſon is holy in a continued courſe, he walks with God; Pſal. 119.112.Ps 119:112he applyes himſelf to keep the Commandments continually. He is not holy upon extraordinary occaſions; his duties are not like a miſers feaſt, all at one time, nothing at another; he is not holy by fits and pangs, upon a rainy day reading only, good in thundring and lightning, or in a ſtorm at ſea, moved paſſionatly with an affectionate ſermon, trembling for the preſent, Acts 24.25.Acts 24:25and preſently after following bribery. At the firſt coming on to profeſſion ſeething hot, after a while luke-warm, at length key-cold; ſlaſhing with Peter at the firſt, and ſhortly after flying, and denying. His infirmities and falls are but for a fit, but his holineſſe is conſtant; his goodneſſe is not like the morning cloud, and early dew; Hoſ. 6 4.Hos 6:4not like the redneſs of bluſhing, but the ruddineſs of complexion: his religion is not operative in company, ſilent in ſecret: he is not like water, that conforms it ſelf to the ſhape of every thing into which its poured; or like a picture that looks every way; his religion leaves him not at the Church-doors, he retains his purity where-ever he lives: He hath a principle like a fountain in him, that ſupplyes him in the time of drought; not like a plaſh of water, lick'd up with an hours heat of the Sun: The muſick allures him not, the fournce affrights him not from God.

3. 3As the actings of a ſanctified perſon are from, and according to a renewed principle of life, ſo are they for it: and that both in reſpect of preſervation of life in himſelf, and alſo the propagation of it to others.

1. A ſanctified perſon acts for his ſanctified principle of ſpirituall life, in reſpect of preſerving it in himſelf; which he expreſſeth, 1. In ſhunning what-ever may prejudice and impair it, much more then a man doth avoid that which would ſhorten a naturall life, as ſword, poyſon, diſeaſes, &c. that which parteth between God and the ſoul being more hurtfull, then that which parteth 'twixt ſoul and body. What ſhifts have ſome made to ſcramble p. 39from death, throwing eſtates into the ſea, leaving them and ſweeteſt relations, running thorow rivers, fire, &c.? And have not holy men ſuffered more to keep from ſin, which tends to ſpirituall death? have they not left goods, lands, children? have they not run thorow fire, water, nay, into them, even embracing death rather then death, temporall rather then ſpirituall? A man would give all the world rather then loſe one naturall life; but a Chriſtian would give a thouſand lives rather then loſe the life ſpirituall. Lord (ſaith he) I deſire but to live, to keep Christ who is my life. Pſal. 63.3. Col. 3.4. 2. In a prizing his food that upholds life: He loves what nouriſheth him, delights in the Law of God, 1 Pet. 2.2. Pſal. 19.10.1 Pet 2:2Ps 19:10hungreth after the ſincere milk of the word, accounts it ſweeter then the honey and the honey-comb, hath a moſt ardent affection to uncorrupted Truths, accounts a famine of the Word the ſoreſt, eſteems the bread of life the ſtaff of life. When he was dead, he had no hunger, the Word was as food in a dead mans mouth, found no ſavour or entertainment: now, though God give him never ſo much of other ſupplyes, yet 'tis a famine with him, if he have not bread; like an infant-King, that preferrs the breſt before his Crown: though he be rich in grace, yet he is poor in ſpirit; he deſireth grace, having the grace to deſire: He never ſaith, I have enough; truth of grace ever puts him upon growth. 3. A ſanctified perſon labours to preſerve his inward principle of life, In uſing the means that may recover him, Jer. 17.11. Pſal. 41.4.Jer 17:11Ps 41:4when his life is endangered by ſickneſſe, deſiring earneſtly, that God would heal him; embracing the ſharpeſt adminiſtrations, the bittereſt reproofs, taking down the moſt loathed pill, bearing the heavieſt affliction, being willing to be cut, ſawed, ſeared, ſo as to be ſaved. His great requeſt is, that he may be whole, walk holily, that the pain and impotency of his diſeaſe, the filthineſſe and hurtfulneſſe thereof were both removed.

2. A ſanctified perſon acts for his principle of ſpirituall life, In labouring to communicate it to others, as well as p. 40to preſerve it in himſelf. The life of a ſpiritually quickned ſoul is generative of it ſelf: All living creatures have a ſeminary for propagating of their kinde; the ſpirit of life is fruitfull, endeavouring to derive it ſelf from one to another. You never heard of a ſoul that loved to make a monopoly of Chriſt; Grace may be imparted, not impaired. Samſon, when he had found honey, gave his father and mother ſome with him: John 4.John 4The woman of Samaria calls others to Chriſt, being called: How diffuſive of Chriſt was bleſſed Paul! (like the wall which reflects upon the paſſenger, the Sun ſhining upon it:) How ſutable was that wiſh of his to a ſanctified ſoul; I would to God that thou, and all that hear me this day, were almoſt, and altogether ſuch as I am, except theſe my bonds, Act. 26.29.? Every Chriſtian labours to raiſe up ſeed to his elder brother: The great deſign of the ſoul is to ſet up Chriſt more in it ſelf and others, to leaven others with grace; and this gaining of ſouls is a Chriſtians greateſt covetouſneſſe.

This for the explication of the ſort or kinde of their firſt priviledge, Sanctification. The Obſervations follow in the ſecond place.

1.Obſ. 1. Grace whereby we are changed, much excels grace whereby we are onelyonly curb'd. The Sanctification wherewith the faithfull were ſaid to be adorned, was ſuch as cur'd ſin, as well as cover'd it: not a ſanctification that did abſcondere, but abſcindere; not onelyonly repreſſe, but aboliſh corruption. Pſal. 145.Ps 145The former, reſtraining grace, is a fruit only of generall mercy over all Gods works, common to good and bad, binding the hand, leaving the heart free; withholding only from ſome one, or few ſins; tying us now, and looſing us by and by; intended for the good of humane ſociety, doing no ſaving good to the receiver: In a word, onelyonly inhibiting the exerciſe of corruption for a time, without any reall diminution of it; as the Lions that ſpared Daniel were Lions ſtill, and had their ravenous diſpoſition ſtill, as appeared by their devouring others, although God ſtop'd their mouthes for that time. But this ſanctifying p. 41grace with which the faithfull are here adorned, as it ſprings from Gods ſpeciall love in Chriſt, ſo it is proper to the Elect, worketh upon every part in ſome meaſure, body, ſoul, ſpirit, abhorrs every ſin, holdeth out to the end, is intended for the ſalvation of the receiver; it doth not only inhibit the exerciſe of corruption, but mortifieth, ſubdueth, diminiſheth it, and works a reall change; of a Lion making a Lamb, altering the naturall diſpoſition of the ſoul, and making a new man in every part and faculty.

2. From the nature of this Sanctification, I note, Obſ. 2.It changeth not the ſubstance and faculties of ſoul and body, but onelyonly the corruption and diſorder, and ſinfulneſſe thereof: it rectifies, but deſtroyes not; like the fire wherein the three children were, it conſumes the bonds, not the garments; it doth not ſlay Iſaac, but onelyonly the ram; it breaks not the ſtring, but tuneth it. The fall of man took not away his eſſence, but onelyonly his holineſſe; ſo the raiſing of man deſtroyes not his being, but his unholy ill-being; Grace beautifieth, not debaſeth nature; it repairs, not ruins it: It makes one a man indeed; it tempereth and moderateth affections, not aboliſheth them; it doth not extinguiſh the fire, onelyonly allay it that it may not burn the houſe: It doth not overthrow, but order thy love, hatred, ſorrow, joy, both for meaſure and object: Thou mayſt be merry now thou art ſanctified, but not mad-merry; thy rejoycing will now be in the Lord, elevated, not annihilated. They are miſtaken, that think Sanctification unmans a man, that he muſt now alway be ſad, and ſowre, ſolitary; that (as they ſaid of Mary) a Chriſtian looking toward heaven is alway gone out to weep; no, there's nothing deſtroy'd by ſanctification, but that which would deſtroy us; we may eat ſtill, but not be gluttons; drink, but not be drunken; uſe recreation, but not be voluptuous; trade, but not deceive: In a word, be men, but holy men.

3. The people of God even in this life are Saints: Obſ. 3.perfectly p. 42indeed hereafter, but inchoatively here; A childe hath the nature, though not the ſtature of a man. A Chriſtian hath here as truly grace, though not ſo fully as in heaven; Grace is glory in the bud; this life is the infantage of glory; Aetas infantalis gloriae.Ye are ſanctified, 1 Cor. 6. They who look upon ſanctity as an accmpliſhment only for heaven, are never like to get thither: Its common to hear a reproved ſinner give this anſwer, I am no Saint; Were this an accuſation, and not an excuſe for his unholineſſe, it might be admitted: but he is no Saint, nor deſires to be one; holineſſe and holy ones are his ſcorn: Theſe in this condition ſhall never ſee God; heaven muſt be in us, before we be in heaven. Rev. 21.8. Rev. 22.15.Rev 21:8Rev 22:15Depart from me will be the doom of them that work iniquity; Dogs ſhall be without. Ye who here cannot be merry without ſcoffing at purity, hereafter ſhall mourn for your want of purity: ye who account purity and ſanctification inconſiſtent with nobleneſs, breeding, generoſity, will ſee, that theſe were nothing without purity. That which is the beauty of heaven, the glory of angels, is it an ignominy upon earth, the ſhame of worms? You are not too good for holineſſe, but holineſs for you. I confeſs, its a great ſin and ſhame, and ſhould be a ſorrow, that there are ſo many counterfeit, unſanctified ſaints, who have made ſanctity ſo hatefull: but yet for thee by theſe to be ſcandalized at ſanctity, is thine, as well as their wo. Let the Popes Kalendar only ſaint the dead, the Scripture requireth ſanctity in the living.

4.Obſ. 4. Holineſſe cannot lie hid: Holy life is holily active; if a living man hold his breath long, its death to him: Saul was no ſooner converted, but he prayes, he breathes; A regenerated perſon ſpeaks to God as ſoon as he is born. If God be diſhonoured, he ſpeaks for God; he cannot learn the wiſdom of our times, to diſſemble his Religion, to be ſtill when God is ſtruck at; he muſt ſhew whoſe image and ſuperſcription he bears: wicked men proclaim their ſin as Sodom, and he proclaims his grace; and yet not that he may be ſeen, but that he may be ſerviceable. The Spirit of p. 43God is fire, winde, a river, it will bear away any oppoſition, rather then be kept in: the world thinks a ſaint is mad of ſuffering, when he appears for God; they are miſtaken, he is not deſirous of it, but fearleſs of it when God requires; he is neither profuſe when he ſhould ſpare, nor penurious when he ſhould ſpend himſelf for God.

5. I note The great change that is wrought upon a perſon when God comes with ſanctifying grace: Obſ. 5.There's no difference in the world greater, then between a man and his former ſelf; the world, and men of it, need not take it ill, that a Saint differs ſo much from them, he differs as much from himſelf: a ſanctified perſon is utterly oppoſite to all hee was and did before, the ſtream is turn'd; hee ſees now, he was blind before; he loves that which formerly he loathed, he loathes that which formerly he loved; he unlives his former life, he picks it out (as it were) ſtitch by ſtitch: The wicked (1 Pet. 4.4.) are ſaid to think the courſe of ſanctified perſons ſtrange; foreign, the word is, they are like men in a ſtrange Country, that ſee ſtrange ſights, which before they were altogether unacquainted with: Oh the power of grace! a Lion is now a Lamb, a Goat is now a Sheep, a Raven is now a Dove; and which is more, a Sinner is now a Saint: he that before ruſh'd into ſin, now trembles at it; he that before perſecuted holineſs, now preacheth it. They in the Goſpel hardly knew the man that had ſight reſtored to him, but ſaid, he was like the blinde man: John 9.John 9Did the alone recovery of ſight make ſuch a difference in him from what he was formerly? what a difference is wrought then by grace, which makes not onelyonly a new eye, but a new tongue, ear, hand, heart, life?

6. Obſ. 6.The holineſſe of a ſanctified perſon is not purely negative; It ſtands not altogether in labouring not to ſin: Its not enough for the tree that eſcapeth the ax, not to bring forth bad, unleſs it alſo bring forth good fruit: nor is it ſufficient for the ſanctified ſoul to put off filthy, unleſs it put on beautifull garments. The old man must be p. 44put off, and the new put on: we are not content with half happineſſe, why ſhould we be with half holineſſe? The holineſs of the most is not to be as bad as the worst; few labour to be as good as the best. Men love to be compleat in every thing but that which deſerves exactneſſe. We muſt not cut off the garment of holineſs at the midst: Our eternall happineſs ſhall not onelyonly ſtand in being out of hell, but in being in the fruition of heaven: we muſt not mete to God one meaſure, and expect from him another.

7.Obſ. 7. Sanctification admits no coalition, agreement between the new and the old man: This later is aboliſh'd, as the former is introduced. Col. 3.10.Col 3:10The new man is not put upon the old, Eph. 4.24.Eph 4:24(as ſomtime new garments are put upon old) but in the room of them. In ſanctification there's no ſewing of a new peece to an old garment, which alway doth but make the rent the wider. Its one thing for ſin to be, another thing to be allowed; one thing for ſin to be in us, another thing for us to be in ſin. Sin is a Saints burden, a thorn in his eye, not a crown on his head; its his daily task to weaken and impair it: if he cannot fully conquer, yet he faithfully contends. Sin and holineſs are like a pair of balances, when the one goeth up, the other muſt needs go down: Chriſt knows no co-partners in Government, he will not drink of a fountain where Satan puts his feet; Neſcit de turbato fonte amicus bibere. Bern.his Church is a Garden encloſed, open only to heaven, ſhut on every ſide. The faithfull have a broken, not a divided heart.

8.Obſ. 8. As a ſanctified perſon allows no mixtures with grace, ſo he puts no limits to grace: he deſires that the grace he hath ſhould be perfect as well as pure, and as he loves that no part of him ſhould be defiled, ſo, that none ſhould be destitute; he is ſanctified throughout; he perfects holineſſe in the fear of God, 2 Cor. 7.1. A Saints complaints of his wants and deficiences rather prove him covetous, then poor; his ſtrong appetite rather ſpeaks him healthfull, then empty; his deſires of cloathing, rather p. 45growing, then naked: he deſires that the Dominions of Chriſt may be as large, as ever were thoſe of Sin, even extending to the whole man. He is not like an upſtart Gallant, who, unable to furniſh himſelf with new attire for every part, is new and adorned in ſome parts, and uncomely in all the reſt: he labours for furniture for every room, to ſee whole Christ formed, to have graces for every faculty. There's no grace he ſees in another, but he wiſheth he had it too; he never thinks he hath lived enough, or done enough for God; he never thinks his work done while he is on this ſide heaven. Who ever was the man that ſo throughly mortified ſin, as to leave no life in it? who ever had ſuch a degree of ſpirituall life, as not to want a further increaſe? Thy ſword muſt never be thrown away while ſo many enemies remain. The means of preſerving a holy life muſt never ceaſe, till grace be conſummate in glory. He that hath holineſs enough, never had any. Sanctified perſons are alwayes adding to grace, and taking away from ſin. Sanctification is a progreſſive work. The leaſt Saint hath grace enough to be thankfull, the greateſt not enough to be idle. To negelect the helps of ſanctification never was a Scripture ſign of ſanctity: to live above Ordinances, is to live below a Saint. Abſtinence from ſpirituall food is ſo far from proving a ſtrong Chriſtian, that it proves but a ſick Chriſtian at the beſt. He who gives over, never truly began; he who goeth not forward, goeth backward. Till the flame be out, we muſt never ceaſe crying for water; till ſin be quite extinguiſh'd, we muſt ply the blood of Chriſt. How ſhort do the beſt come of their duty, of what God doth, and they ſhould deſire?

9. Out-ſide, Obſ. 9.ſuperſtitious Mortification is but a ſhadow of the true. Penance, Faſts, Starvings of the body, Abſtinence from Marriage, are not bleſſed to kill ſin; they have no blood in them; Sin and Satan fear no ſuch holy-water: Its the death of Christ that muſt be the death of ſin: the mortifying or macerating of the carcaſs, is but the carcaſs of the duty; there's more labour required to p. 46let the blood out of our corruptions, then out of our bodies. A child of God takes more pains with his heart in a day, then a Papiſt with his skin in a yeer; the one indeed whips himſelf, but the other denyes himſelf; the one ſcratcheth his skin, the other puls out his right eye; the one afflicts the fleſh, the other the ſoul; the one ſomthing without himſelf, the other his very ſelf.

10.Obſ. 10. I note, The Lord eſteems of his people by the better part; their bent and ſtrain, not their defects. They are here called ſanctified: but alaſs, how imperfect is their Sanctification! Yet their Father looks upon them as they would be, not as they are or do: Not I (ſaith the Apoſtle, Rom. 7.) but ſin that dwelleth in me. Corn full of weeds we call corn: Christ loves what he ſeeth of himſelf, in the midſt of much more he ſees of us; he caſteth not away the honey becauſe of the honey-comb; he ſpyeth a grain of grace in a heap of corruption; he conſiders what we aim to be now, and what we are to be hereafter, more then what we are now. The owner of an Ort-yard, that knows the goodneſs of every tree in it, although a tree which is of a good kinde hath fruit upon it which for the preſent is green, and as hard as a ſtick, yet he will ſay, This is an excellent apple, &c. conſidering what it will be when ripe, and what its kinde is to be.

11.Obſ. 11. How cauſeleſly doth the world complain of thoſe that are truly ſanctified! The contentions of a Saint are moſt with himſelf; the deſtructions he makes are bloodleſſe; if after any blood he thirſteth, 'tis that of a lust; the tyrants he brings to puniſhment are thoſe in the ſoul: Were all his enemies in the world overthrown, and thoſe in the heart ſpared, thoſe Mordecaies ſtill in the gate, what would all avail him? Men have little reaſon to blame ſanctity for diſtracting of the times; there's more reaſon to blame the want of it. If a good man carryeth himſelf turbulently, 'tis becauſe hee is no better, not becauſe he is good: He is, or ſhould be at peace with every thing but ſin; If he ſhuns any company, 'tis not for hatred p. 47of the perſon, but the plague-ſone: if he reproves, Duplici ſub ſpecie divinus Spiritus ſe mundo oſtendit, Columbinâ & igneâ, quia omnes quos im plet, & Columbae ſimplicitate manſuctos, & igne Zeli ardentes exhibet. Greg. z. p. paſt. cap. 11. Moſes cauſam populi apud Deum precibus, cauſam Dei apud populum gladiis allegavit. Greg. Charitas piè ſolet ſaevire, patienter novit iraſci, humiliter indignari. Bern. Ep. 2. ad Fulc. Molcſtus eſt Medicus furenti phrenetico, & pater indiſciplinato filio; ille ligando, iſte caedendo, ſed ambo diligendo. Aug. Ep. 1. ad Bon.he wounds not deſtructively, but medicinally: His greateſt heats are pious, God is in his flame; his very anger is patient, his indignation humble; he participates of the Dove, as well as of the fiery tongues, as the Spirit that fils him had both ſhapes. Doth he reprove ſharply and openly; he prayes for thee ſecretly. A Saint, when he acts like himſelf, is alway doing good, diffuſive of holineſſe, a benefactor to the age wherein he lives, a conduit-pipe of bleſſings to a whole Kingdom. If his endeavouring to make thee holy, make thee hate him, he will be hated ſtill.

This for the Explication of, and Obſervations from the kinde of their firſt Priviledge, Sanctification.

The handling of the Author thereof [God the Father] followeth.

And of this alſo

1. By way of Explication.

2. By way of collecting Obſervations.

1. I ſhall briefly explain two particulars.

1. How they are ſaid to be ſanctified by God.

2. How by God the Father.

1. How by God. 1. Not transferendo Eſſentiam, 1. Eph. 2.10. Acts 5.31. 1 Theſſ. 5.23. Heb. 12.10. foreign.Eph 2:10Acts 5:311 Thess 5:23Heb 12:10by transferring his Eſſence unto them; but operando gratiam, by way of operation and working holineſſe in them; not by beſtowing his Deity upon them, but by ſetting up the divine nature in them, (2 Pet. 1.4.) as fire warms by its vertue and operation.

2. God was the Author of their Sanctification, not excludendo media, as if he made not uſe of the Miniſtry of the Goſpel for the accompliſhing therof. The Word cannot ſanctifie without him; and ordinarily he will not ſanctifie without it: he ſanctifies by the Word, Joh. 17.17. enlivening and actuating it, making it his power to ſalvation, beſtowing upon it an enlightning power, to diſcover our p. 48miſery and deformity by reaſon of unholineſſe, as alſo to diſcover the beauty of holineſſe, and the happineſs laid up for holy ones: beſtowing alſo upon it an inclining power, to bow us to the imbracing and obeing of his holy will, the pattern of all holineſs.

2. From God we have our ſanctification, not by traduction from our parents. Grace is not of an equall extent to Nature; Grace is not native, but donative; not by generation, but by regeneration; its from the Father of ſpirits, not fathers of our fleſh: Who can bring a clean thing out of filthineſſe? The new birth is not of blood, nor the will of the fleſh, nor of man, Joh. 1.13. The pureſt ſeed-corn brings forth the ſtalk, the husk, and chaff; and the holieſt men have a poſterity with a nature covered over with corruption.

4. God ſanctifies ſo, as the firſt infuſion of the habit of Grace is without the active concurrence of any abilities of our corrupted nature to the acquiring of grace in the heart, the plantation of grace in us being purely ſupernaturall. Gods manner of working is altogether divine, beyond the power, and without the help of any thing in man (only he being a rationall creature, is a ſubject capable of grace, and therby in the work of ſanctification hath a paſſive concurrence:) for of our ſelves we are not ſufficient to think a good thought, but our ſufficiency is of God: He worketh in us both to will and to do: We are dead in treſpaſſes and ſins, &c. New begotten, new created, &c. Grace is an habituall quality, meerly infuſed by divine vertue, not iſſuing out of any inward force of humane abilities, howſoever ſtrained up to the higheſt pitch of their naturall perfection: All civility, ſweetneſs of nature, ingenuity of education, learning, good company, reſtraint by laws, with all moral Vertues, with their joynt force, cannot quicken our ſouls to the leaſt true motion of a ſpirituall life.

5. God ſanctifies ſo, as that in the practice of ſanctification man doth actually concurr with God: for, being ſanctified, and inwardly enabled in his faculties by ſpirituall p. 49life put into them, he moves himſelf in his actions of grace, although even in theſe actions he cannot work alone, he being onelyonly a fellow-worker with the Spirit of God (not in equality, but) in ſubordination to him. Nevertheleſſe, though theſe actions be performed by the ſpeciall aſſiſtance of the Spirit, yet in regard man is the next agent, they are properly ſaid to be mans actions.

2. God the Father ſanctifies. And yet, 2Eph. 5.26. 1 Cor. 1.30. Chriſt is ſaid to ſanctifie, and to be Sanctification; and moſt frequently the holy Ghoſt is ſaid to ſanctifie; Gal. 5.22. Epheſ. 5.9. Gal. 5.17.Gal 5:22Eph 5:9Gal 5:17Grace being called the fruits of the ſpirit, the whole work of Sanctification ſtiled by the name of ſpirit▪ and the Scripture expreſly ſpeaks us ſanctified by the Spirit; and the holy Ghoſt is called the Spirit of Sanctification. Yet when the Scripture ſaith we are ſanctified by God the Father, it doth not contradict it ſelf.

For the explication whereof I ſhall briefly ſet down this Diſtinction, and theſe Concluſions.

All the Attributes of God are either 1. Eſſentiall; Diſt.which are the very divine Eſſence, and pertaining to the very nature of God, as to be a Spirit, omniſcient, eternall, true, good, powerful, mercifull, &c.

Or, 2. Relative: And that, either 1. Inwardly, to the Perſons within themſelves; as for the Father to beget, the Son to be begotten, the holy Ghost to proceed from Father and Son. Or, 2. Outwardly: And that either 1. to the creatures, as to create, ſuſtain, &c. or, 2. to the Church, as to redeem and ſanctifie, &c.

The Attributes that appertain to the Nature or Eſſence of God, are common to the three Perſons, as to be a Spirit, Concl. 1.omniſcient, eternall, &c.

The Attributes or properties that inwardly belong to the Perſons among themſelves, Concl. 2.are peculiar and proper to each of them, both in regard of order of being and working: The Father hath his being from Himſelf alone, the Son hath his being from the Father alone, the holy Ghoſi hath his being from them both, The Father alone begetteth, p. 50the Son is alone begotten; the holy Ghoſt doth proceed from the Father and the Son.

All works externall, Concl. 3.and in reference to the creatures, as to create, to govern, to redeem, to ſanctifie, &c. are, in reſpect of the things wrought, equally common to the three Perſons of the Trinity; who, as they are all one in Nature and Will, ſo muſt they be in operation, all of them working one and the ſame thing together. John 5.17, 19. Moſt true is that of Chriſt, Whatſoever things the Father doth, theſe alſo doth the Son; the like may be ſaid of the holy Ghoſt: ſo that we are ſanctified by Father, Son, and holy Ghoſt; there being the ſame power and will of all three: and in works externall, and in reſpect of the creature, when onelyonly one Perſon or two are named, the whole Trinity is to be underſtood.

Though the works of three Perſons toward the creature, Concl. 4.world, or Church, in regard of the thing wrought, are common to all the three; yet in respect of the manner of working, there is diſtinction of Perſons that work; for the Father works through the Son, by the holy Ghoſt: The Father works from none, the Son from the Father, the holy Ghoſt from both, Joh. 5.19. & 8.28. & 16.13. (there being the ſame order of working in the Trinity, that there is of exiſting:) the Father works by the Son and the holy Ghoſt, ſending them, and not ſent by them; the Son works by the holy Ghoſt, ſending him from the Father into the hearts of beleevers, and is not ſent by him, but by the Eather: the holy Ghoſt works, and is ſent from the Father and the Son, not from himſelf. The works therfore of the Trinity are conſiderable, either abſolutely, or in regard of the works wrought, and ſo they are the works of the whole Trinity in common: Or relatively, when we conſider in what order the Perſons work, which Perſon works immediately, which by another. And ſo the Perſons are diſtinguiſh'd in their works.

This conſidered, Jude in aſcribing Sanctification to God the Father, is eaſily reconciled to thoſe that aſcribe it to p. 51God the holy Ghoſt, and the Son; theſe laſt named perſons being by Jude included in the working of ſanctification, and only the order of working of the bleſſed Trinity noted. The Father ſanctifying through the Son, by the holy Ghoſt; the Father ſanctifying by ſending the Son to merit, and giving his Spirit to work; the Son, by meriting; the holy Ghoſt by working our ſanctification, and immediately ſanctifying us; in which reſpect he hath the title of holy, and Sanctification moſt commonly expreſt as his work.

This for the Explication of the ſecond particular in the first priviledge of the faithfull to whom Jude wrote, viz. The Author of their ſanctification, God the Father.

Secondly, the Obſervations follow.

1. Even our holineſſe adminiſters matter of humility: Obſ. 1.Our very graces ſhould humble us as well as our ſins; as theſe later becauſe they are ours, ſo the former becauſe they are none of ours. Sanctity is adventitious to Nature: Heretofore holineſſe was naturall, and ſin was accidentall; now ſin is naturall, and holineſſe accidentall: when God made any of us his garden, he took us out of Satans waſte; ws are not born Saints: the beſt, before ſanctification, are bad, and by nature not differing from the worſt; the members that God accepts to be weapons of righteouſneſſe, were before blunted in Satans ſervice; when God ſanctifieth us, he melteth idols, and makes of them veſſels for his own uſe. Before any becomes as an Iſraelites wife, he is as a captive, unpared, unwaſh'd, unſhaven. Sanctification is a great bleſſing; but was this web woven out of thine own bowels? the beſt thou didſt bring to thine own ſanctification, was a paſſive receptiveneſſe of it, which the very worſt of heathens partake of in common with thee, having a humane nature, a rationall ſoul; and was there not with that, a corrupt principle of oppoſition to God, and all the workings of God? was not God long ſtriving with a croſs-grain'd heart? how many denyals had God before he did win thee to himſelf? How far was the iron gate of thy heart from opening of its own accord? and if he had p. 52not wrought like a God, omnipotently, and with the ſame power wherewith Chriſt was raiſed, Eph. 1.19, 20.Eph 1:19Eph 1:20had thy reſistence been ever ſubdued? and when the being of grace was beſtowed, from whence had thy grace at any time its acting? Didſt thou ever write one letter without Gods guiding thy hand? didſt thou ever ſhed one penitentiall tear till God unſtop'd thy ſpouts, ſmote thy rock, and melted thy heart? didſt thou hunger after Chriſt, till God who gave the food gave the ſtomack alſo? Was ever tentation reſiſted, grace quickned, corruption mortified, holy reſolution ſtrengthened, power (either to do or will) received from any but from God? Doth not every grace, the whole frame of ſanctification depend upon God, as the ſtream on the fountain, the beam on the Sun? when he withdraws his influence, how dead is thy heart in every holy performance? onelyonly when he ſpeaks the word effectually, bidding thee go, thou goest; and do this or that, thou doſt it.

2.Obſ. 2. The reaſon why all graces of a ſanctified perſon are for God: they are from him. Gods bounty is their fountain, and Gods glory muſt be their center: He planted the Vineyard, and therefore he muſt drink the wine: We are his wormanſhip, and therefore we muſt be his workmen. All our pleaſant fruits muſt be laid up and out for our well-beloved. All things (but particularly our graces) are from him, and for him: we can never give him more or other then his own, when we give all we can. The ſtreames will riſe as high as the fountain head; and ſo ſhould our graces aſcend as high in duty as he who gave them? Where ſhould God have ſervice, if a ſanctified perſon denyes it?

3.Obſ. 3. From this Author of Sanctification, I note ts excellency and worth. Its a rare work certainly, that hath ſuch a workman; a beauteous ſtructure that hath ſuch a builder: What is a man to be deſired for, but his ſanctification? if we ſee a beauty on that body which hath a ſoul; how much more on that ſoul that hath the reflexion of God himſelf upon it? Every Saint is a woodden casket fill'd with pearls. The Kings daughter is all glorius within. p. 53Love Jeſus Chriſt in his worky-day clothes, admire him in his Saints; though they be black, yet they are comely: Did the people of God but contemplate one anothers graces, could there be that reproaching, ſcorn and contempt caſt upon one another that there is? Certainly, their ignorance of their true excellency makes them enemies: they ſtrike one another in the dark.

4.Obſ. 4. Great muſt be the love that God bears to Sanctification: Its a work of his own framing, a gift of his own beſtowing. God ſaw that the work of the firſt creation was very good; much more that of the ſecond. Wonder no more that the faithfull are call'd his garden, his Jewels, his Treaſure, his Temple, his Portion: God hath two heavens, and the ſanctified ſoul is the leſſer. How doth he accept of Saints even in their imperfections, delight in their performances, pity them in their troubles, take care of them in dangers? He that hath given his Son for them, promiſed heaven to them, and ſent his Spirit into them, what can he deny them? Jeſus Chriſt never admired any thing but grace when he was upon the earth: the buildings of the Temple he contemned, in compariſon of the faith of a poor trembling woman. Certainly, the people of God ſhould not ſleight thoſe graces in themſelves, that God doth ſo value; as they do, when they acknowledge not the holineſſe that God hath beſtowed upon them: Shall they make orts of thoſe delicates that Jeſus Christ accounts an excellent banquet?

5. The love of God is expreſſive, Obſ. 5.really and effectually in us, and upon us, even in ſanctifying us. Creatures, when they love, will not put off one another with bare words, of bidding be clothed, ſed, &c. much leſſe doth God: If there be love in his heart, there will be bounty in his hand. Thou ſayſt that God is mercifull, and loves thee; why, what did he ever do for thee, work in thee? hath he changed thy nature, mortified thy luſts, beautified thy heart with holineſſe? Where God loves, be affords love-tokens; and ſuch are onelyonly his ſoul-enriching graces. No man p. 54knows love or hatred by what he ſees before him, but by what he findes in him: If our heart moves toward God, certainly his goeth out toward us; the ſhadow upon the Dyall moves according to the motion of the Sun in the Heaven.

6.Obſ. 6. We are to repair in our wants of Sanctification to God for ſupply: He is the God of grace; The Lord will give grace and glory. He hath the key of the womb, the grave, the heavens, but chiefly of the heart. He that ſitteth in heaven can onelyonly teach and touch the heart. How feeble a thing and unable is man (whether thy ſelf, or the Miniſter) to do this? He hath the windes in his own keeping, and till he ſend them out of his treaſury, how neceſſarily muſt thy ſoul lye wind-bound? Whither ſhouldſt thou goe but to him? and how canſt thou go but by him? The means of grace are to be uſed in obedience to him, Parum prodeſt Lectio, quam non illuminat Oratio.not in dependancy upon them: A golden key cannot open without him, and a woodden can open with him. Man may (with the Prophets ſervant) lay the ſtaff upon the fore-head, but God muſt give life. How many fat and rich Ordinances have been devoured, the ſoul after all remaining as lean as before, for want of ſeeking God aright for a bleſſing?

7.Obſ. 7. I obſerve, How carefull we ſhould be to maintain that which God hath ſet up in us, and how fearfull leſt it ſhould be pul'd down by Satan. Chriſt deſtroys the works of the Divel, and Satan labours to oppoſe the work of Chriſt. Every plant indeed that God hath not planted, is to be pluck'd up: but the plants that Gods own hand hath planted are to be nouriſhed. What God hath joyned together none ſhould ſeparate; Grace and the Soul are of Gods joyning together. Who laments not the deſtruction of mans workmanſhip, the overthrow and demoliſhing of beutifull buildings, the rooting up of corn-field and pleaſant gardens by Swine? But what are theſe to the deſtructions made by ſin in the hearts and lives of people? Who can give way to ſin, but it muſt be with a ſinfull p. 55patience? Keep thy heart with all diligence: Pro. 4.23.Prov 4:23the beſt endowment is to be moſt carefully preſerved. Who loves not to keep his body healthfull? and yet who regards the keeping of his ſoul holy? The whole Trinity of Perſons adorn the heart with holineſſe; every of them is to have a corner in it, nay, the whole. Let not Satan have wells which he never digg'd, inhabit houſes which he never built. If the Philiſtims tread not on the threſhold on which Dagon fell, let not Satan lodg in the heart that God fanctifieth.

This for the firſt Branch conſiderable in the deſcription of the parties to whom the Apoſtle wrote: Sanctified by God the Father.

The ſecond follows; Preſerved in Chriſt Jeſus.The ſecond branch of the deſcription of the faithful to whom Jude wrote.

Wherein I conſider two particulars: 1. A priviledge or enjoyment received, viz. Preſervation: [Preſerved, &c. 2. The means or way of enjoying it: and that was, In Chriſt Jeſus. Of both theſe briefly.

1. The Priviledge beſtowed is Preſervation, To them that are preſerved, &c. In the handling whereof I ſhall briefly give,

1. The Explication of it.

2. The Obſervations from it.

1. For the Explication. The word uſed by the Apoſtle is foreign properly ſignifies, ſolicitouſly to be kept, as a thing leſt it be loſt, or taken away by others. 1 Joh. 5.18. its ſpoken of a regenerate perſons keeping himſelf from being touch'd by the wicked one: foreign, keepeth himſelf as with watch and ward; gardeth himſelf ſo accurately, as he that watcheth a priſoner for fear of his eſcape. So Act. 4.3. its ſaid, the Apoſtles were put (by the Prieſts) foreign, in hold. So Act. 5.18. they put them foreign, in priſon. And of theſe preſerved ones its ſaid, They are kept by the power of God, foreign; kept as a Town is kept with a gariſon from the enemies: praeſidio circumvallati, Conſervati, nè decepti à ſeductoribus, pereant. Eſtius in loc.incircled with a military ſtrength: ſo are theſe Saints preſerved by Chriſt, leſt being deceived by Seducers, they ſhould periſh.

p. 56This preſervation of the Godly is three-fold. 1. Temporall, and of the Body. 2. Spirituall, chiefly of the Soul. 3. Eternall, of both in heaven.

1. The first, though it be not here intended (as indeed, being frequently denyed to the faithfull) yet its often in Scripture beſtōwed upon them, and that ſeverall wayes: ſometimes when their enemies want means to effect their deſires upon them, 2 Sam. 8.2. 1 Sam. 24.27. Judg. 7.22. 2 Sam. 17.16.2 Sam 8:21 Sam 24:27Judg 7:222 Sam 17:16though they have poyſon; yet no power, no arms or inſtruments of force; or when the enemies of the Church have outward ſtrengths and forces, but are diverted another way, by reaſon of enemies coming againſt them from an other place; or when the enemies ſpend their hatred and forces upon one another; or when their forces are by the providence of God timely diſcovered, ſo that the people of God taking refuge in ſome place of ſecurity, ſtrength, or diſtance, the enemy cannot at all come at them; or when there is ſuch a curb of reſtraint put upon the ſpirits of enemies, as, though they finde them, and have them in their hand, yet they ſhall not be able to put forth their inward poyſon againſt them; Dan. 3.26.Dan 3:26thus even the naturall force of fire, ſeas, beaſts ſhall be bridled up, when God will, from hurting his people; 2 King. 7.6.2 Kgs 7:6or when the enemes of the Church are diſcomfited, either by their own prepoſterous fear or overſight, Judg. 5.20.Judg 5:20or the inſtrumentalneſſe of the ſenſeleſſe creatures againſt them, or the puiſſance of the Churches forces, not onelyonly ſpirituall, 2 Sam. 17.23.2 Sam 17:23but even viſible and worldly; or when the faithfull being taken, are delivered out of their hand by making eſcape; Gen. 33.Gen 33or when God makes an enemy of his Church to be his own deſtroyer, to twiſt and uſe his own halter; or when God enclines the hearts and diſpoſitions of the haters of his people to pity, tender and favour them, though they be far from love to their grace: or when God works a really ſanctifying change upon their hearts, Act. 16.31.Acts 16:31making them to waſh the ſtripes, and lick the wounds whole which they have made; or when God takes his people out of this life from the evill to come, houſing p. 57his flock againſt a ſtorm, taking down his ornaments when he purpoſeth to deſtroy the houſe; and this he ordinarily doth by a natural death, though he can tranſlate his people, and take body and ſoul immediatly into heaven, as in the caſe of Elijah.

2. But principally, the care of God is in this life expreſſed toward his people in ſpirituall preſervation: This ſpirituall preſervation of beleevers in this life, is, 1. From puniſhment: The curſe of the Law, the wrath of God. Gal. 3.13.Gal 3:13Not from the Law of God as giving precepts, but as being a Covenant (Rom. 6.14. 1 Tim. 1.9.) exacting perfect obedience, and condemning for a not perfect performance: From the terrour of the law, forcing for fear of puniſhment, as bondſlaves by the whip, Rom. 8.15. the people of God being made a voluntary people, Pſal. 110.3.Ps 110:3and worſhipping God without ſervile fear. The faithfull alſo are preſerved from the guilt and condemning power of ſin, Eph. 1.7. 2 Cor. 5.19. God not imputing their treſpaſſes: Preſerved from the curſe of all externall puniſhments, as they are the effects of vengeance. Sin may be, and may not be in the godly; it is in them by habitation, not by dominion: ſo puniſhments are on them, and are not on them; on them as ſenſible pains, on them as caſtigations to better them; on them as conſequents of ſin, and Gods expreſſion of his diſlike of ſin; not on them as curſes not on them to ſatisfie wrath: The wrath of God lies not upon them, when the hand of God lies upon them: Every affliction is medicina, not laniena; ſent to kill ſin, not the man: the edge, the ſoul, the ſting, the malignity of every trouble is removed, ſo that it hath little more then the notion of a miſery. Gods people are not delivered from evils as oppreſſive to nature, but as ſatisfactory to Juſtice: whatſoever they ſuffer, though it be death it ſelf, they may ſay, Chriſt hath laboured, John 4.John 4and we enter into his labours; he hath born the heavieſt end, death loſt its ſting in his ſide. There's honey in the carcaſſe of this lion; this Serpent is but a gentle rod being in his hand.

2. This ſpirituall preſervation of beleevers is from Sin, p. 58and in the ſtate of holineſſe; their grace being preſerved, and the image of God never totally obliterated in them: God preſerving the jewel, oft, when not the casket; a mans ſelf, his ſoul, though not his carcaſſe; and from that which is the greateſt enemy and evill, ſin, ſo oft in Scripture call'd the evill, John 17.15. Mat. 5.37.John 17:15Matt 5:37and that which makes the very Divel himſelf both to be, and to be called the evil One, he both having moſt, and diſperſing moſt of that evil; the world to be call'd an evill world; Luk. 6.45. 1 Joh. 5.18. Gal. 1.4.Luke 6:451 John 5:18Gal 1:4and men, evill men. And ſo this priviledge of preſervation from ſin, and in the ſtate of holineſs, aptly follows Sanctification; the elect being not onelyonly made holy, but kept holy. Hence we read of him that is able to keep us from falling; Jude 24.Jude 1:24of Chriſt praying that his diſciples ſhould be (though not taken out of the world, yet) kept from the evil, Joh. 17.15. the world kept out of them, though not they out of the world: of the faithfull, their being kept by the power of God through faith unto ſalvation, 1 Pet. 1.5. Of the evill one's not touching him that is born of God, 1 John 5.18. and of his not ſinning; of Gods delivering of Paul from every evill work; 2 Tim. 4.18.2 Tim 4:18of preſerving blameleſſe to the coming of Christ; of finiſhing the good work begun unto the day of Chriſt, Eph. 1.6. All which places intend this ſpirituall preſervation mentioned by Jude, which is that gift of God whereby the elect, being united to Chriſt by his Spirit and faith, continue in him, and can never totally and finally fall from holineſſe.

Sundry wayes doth God preſerve from ſin, and in holineſſe: 1. Somtime by keeping his people from the very outward tentation to ſin, if he ſees it would be too hard for them; often dealing with his ſervants, as the people did with David, 2 Sam. 21.17.2 Sam 21:17who would not let him go down to battell, lest the light of Iſrael ſhould have been put out: as Gideon dealt with his ſouldiers, ſuffering not the fearfull to go to fight: Judg. 7.3.Judg 7:3as we uſe to keep in a candle in a windy night, putting it into a lanthorn. 2. Sometime by making them conquerors even for the preſent, over the tentation; he ſtrengthens them ſo with his Spirit, as that they p. 59break the ſtrongeſt cords (with Samſon,) bearing away the very gates of the City, and overthrowing whole troops of tentations: Gen. 39.Gen 39Thus was Joſeph preſerved (as Chryſoſtom expreſſeth it) in a fiery fournace, even when it was heated ſeven times hotter then ordinary; the power of God being put forth therein, more then in preſerving the three children: Thus were the bleſſed martyrs preſerved from ſin; we read in that holy Martyrologie, Heb. 11, 35. they were tortured, not accepting deliverance. How many have overcome fire with fire; the fiery flame with love to Chriſt hotter then fire? their holy reſolution riſing the higher, the more oppoſition they had, as a flood that meets with an obſtacle; or as a ball, the harder it is thrown againſt the ground, the higher it mounts in the rebound. 3. Alway God ſo preſerves his Saints from ſinning, Luk. 22.32.Luke 22:32that they ſin not finally, they ſin not away all their holineſſe; their faith fails not; ther's ſomthing in them that ſins not, the ſeed of God, a grain of muſtard-ſeed, a principle of holineſſe, which, Gratia nec totaliter intermittitur, nec finaliter amittitur.as it oppoſeth, ſo it will overcome their diſtempers; as a fountain works out its muddineſſe when dirt is thrown into it; as life in a man, his diſeaſes. A Saint is not delivered fully from the being of ſin, but from the totall prevalency of it, from finall Apoſtacy; ſo that his ſoul ſtill continues in the ſtate of grace, and hath the life of holineſs, for the eſſence, though not alway in the ſame degrees: he may aliquo modo recedere, non penitus excidere: Grace may be abated, not altogether aboliſh'd: he may peccare, Actus omittitur, habitus non amittitur: actio pervertitur, fides non ſubvertitur; concutitur, non excutitur; defluit fructus, latet ſuccus: jus ad Regnum amittunt demeritoriè, non effectivè. Pr.l. Effectus juſtificationis ſuſpenditur, at ſtatus juſtificationis non diſſolvitur, Suffr. Br. p. 187. Secundùm quaſdam virtutes, ſpiritus receſſurus venit, & venturus recedit. Gr. Mor. l. 2. c. 42.not perire; ſin, but not to death; intermit the actings of of grace, not loſe the habit. Faith may be ſhaken in, not out of the ſoul; the fruit may fall off, but the ſap not totally dry up. 'Tis true, Grace in it ſelf conſidered, as a creature, might totally fail; our permanency is not reſpectu rei, but Dei; not from our being holy, but from our being kept holy. We are kept by the power of God, and if ſo, p. 60it will be to ſalvation. Notwithſtanding the power of ſin in us, and the power of Satan without us; the frowns and the ſmiles of the world, the muſick and the fournace, the Winde and the Sun, the tide of nature, and the winde of example, holineſſe, though in the leaſt degree, ſhall never be loſt to be of no degree. Satan doth ſoli perſeverantiae inſidiari, he only aims to take away grace; he would never care to take away gold, or names, or comforts, &c. if it were not to make us ſin. He that offers to give theſe things to make us ſin, would not ſnatch them from us but for that end. God was not delighted that Job ſhould be tormented, but that his grace ſhould be tryed; nor Satan ſo much that Job ſhould be tormented, as that his grace ſhould be deſtroyed: But though he winnow never ſo violently, Luk. 22.23.Luke 22:23he ſhall winnow never out all our grace. All the power of hell ſhall never prevail againſt the God of heaven.

The immutable eternall decree of God is the foundation of perſeverance. Iſa. 46.10.Isa 46:10Now the counſel of God ſhall ſtand, The elect cannot be deceived, Matt. 24.24. The impoſſibility of ſeduction is grounded upon the ſtability of election: the foundation of God abideth ſure, 2 Tim. 2.19. it can never be moved out of its place. The purpoſe of God according to election must ſtand, Rom. 9.11. Of all that God hath given Chriſt (by election) he will loſe nothing, John 6.39.

And that Preſervation flowes from the decree of Election, Quod datur ex efficaci intentione infallibiliter ſervandi illam perſonam cui donatur, illud ex decreto dilectionis dimanare manifeſtum eſt. Suffr. Br. p. 197.is moſt manifeſt, in regard its given with a previous intention of infallible bringing him to ſalvation, to whom it is given; for what is election, but to ordain infallibly to obtain ſalvation?

And this immutable purpoſe the all-powerfull and faithfull God backs with infallible promiſes: The mountains ſhall depart, but the covenant of his peace ſhall not, Iſa. 54.10. I will put my fear into their hearts, that they ſhall not depart from me, Jer. 32.40. My ſheep ſhall never periſh, neither ſhall any man pluck them out of my hand, Joh. 10.29. I will betroth thee unto me for ever, Hoſ. 2.19. Chriſt ſhall confirm you to the end, 1 Cor. 1.8. Nay, this ſtableneſſe of his p. 61Councel he ſhews by an oath alſo; which was, Luc. 1.75. That we being delivered, &c. might worſhip him without fear, in holineſs and righteouſneſs all the dayes of our life.

This purpoſe, and theſe promiſes, God even in this life backs with ſuch performances, as prove Perſeverance infallibly to follow; he beſtows upon his people an inward continuing principle of holineſſe, the ſeed of God remaining in Gods people, which makes them that they cannot ſin, 1 Joh. 3.9. A well of water ſpringing up unto everlaſting life, Joh. 4.14. An annointing abiding in them, 1 Joh. 2.27. The Spirit abiding for ever, Joh. 14.26. The fear of God in their hearts, not ſuffering to depart from God, Jer. 32.40. Gifts without repentance, Rom. 11.29.

Upon theſe performances of God, 1 Joh. 5.13. Heb. 3.6. 2 Pet. 1.10.1 John 5:13Heb 3:62 Pet 1:10beleevers have been aſſured, and are commanded to labour for the aſſurance of their ſalvation: A priviledge not to be attained, if aſſurance of perſeverance were impoſſible; for without perſeverance there is no ſalvation.

3. The third and fullest preſervation is Eternal, which ſhall be perfectly from every enemy that may hurt in a way of ſin and miſery, truly called foelix ſecuritas, & ſecura foelicitas; happy ſafety, and ſafe happineſſe; when the people of God ſhall neither offend, nor be offended: when there ſhall be neither a ſin in the ſoul, nor a ſinner in their ſociety; when Satan ſhall no more ſolicite,; when the faithfull ſhall not onelyonly be exempted from foyls, but even from fighting; when in ſtead of ſwords, they ſhall only have palms in their hands. Oh bleſſed condition! to have reſt on every ſide, fulneſſe of grace, perfection of peace, to be freed from all fears, to be lodg'd in the boſom, and lock'd up in the embraces of God to eternity, to be in our haven, our center, our fathers houſe; O my ſoul! 'tis a heaven to hope it, what then is it to have it?

And this for the explication of the nature of this Preſervation, the ſecond kinde of priviledge beſtowed upon the faithfull.

The Obſervations follow.

p. 621.Obſ. 1. Sanctified perſons have many enemies. 'Tis true, none are ſafe but ſuch, and yet none ſo much ſolicited as ſuch. What need this foreign, this carefull preſervation, this gariſon of Gods power, if there were none feared to give and take the poſſeſſion of thy ſoul from God? Is there not a falſe party within? The beſt-govern'd City hath ſome traytors, and ſo hath the beſt-govern'd heart: nay, is not the better party in the ſoul far the leſſer? and how oft doth the diſaffected conſpire to let in the enemy without? which they had long agoe done, and deſtroy'd the good party too, Perfectiones ſibi relictae, ſunt pondera ad ruinam. Gerſ.(for Grace left to it ſelf, falls) had it not been for Gods power. The great deſigne of Satan is to ſurprize Sanctity: the thief gotten into the houſe, preſently enquires where the jewels and money are laid up: the Divel had rather catch one fiſh, then a hundred frogs; he is ſure already (he thinks) of his own: Beſides, they do not much credit his cauſe; but could he bring over to himſelf one ſanctified perſon, he would boaſt in ſuch an addition to his Kingdom. Its the tree that bears fruit which is pluck'd and cudgel'd; under other trees which have onelyonly leaves, men ſit and walk indeed, but they pluck them not: And of all trees which bear fruit, thoſe which bear the beſt, are pull'd and beaten moſt. Its the richly laden ſhip that is moſt endangered by the Pirates; the ſoul enrich'd with holineſſe for which Satan lyes moſt in wait. There are as many miracles wrought, as a Saint is preſerved minutes. Let us neither be ſecure, nor diſcouraged: Not ſecure; we live in the midſt of enemies: He that will be alway ſafe, muſt never be ſecure; we cannot truſt God too much, nor our own hearts too little; the former is our keeper, the later is our traytor: there's no Chriſtian his own keeper; we can neither ſtand not riſe alone, all we can do alone is to fall. Not diſcouraged; thy many robbers ſhew thou haſt ſomething worth the taking from thee: thy enemies, though they endanger thy holineſſe, yet grant it; in oppoſing thee, they ſpeak thee none of theirs; nay, they engage Jeſus Chriſt to oppoſe them, who will loſe none p. 63of his; Cadit mundus, ſed non cadit Chriſtianus, quia non cadit Chriſtus. Aug Obſ. 2.to pity thee, who will not ſuffer thee to be tempted above thy power. Let the world fall, yet a Christian falls not, as long as Chriſt ſtands.

2. Then God keeps moſt graciouſly, when he keeps us from ſin: then he keeps us as his own people. He keeps from ſickneſſe or poverty by way of a generall providence, but from ſin by way of peculiar preſervation: what-ever other preſervation he beſtows without this, 'tis but a reſervation to eternall ruine. Chriſt, that loveth all his members moſt tenderly, never deſired of his Father, to keep them free from outward troubles: he prayeth, not that he ſhould take his diſciples out of the world; Joh. 17.15.John 17:15but keep them from the evill: Not that they ſhould be exempted from ſuffrings, but preſerved from ſin, the evill: that they might never ſide with the times againſt God, that they might never apoſtatize, or forſake the truth: Every one ſeeks ſafety, but who deſires this true ſafety, this ſoul-ſafety? Worldly policy would that a man ſleep in a whole skin; but true wiſdom puts a man upon preſerving a whole conſcience: A whole skin countervails not for a wounded conſcience. And yet this is the ſtudy of the times, every one labours to ſave one, to fall upon his feet, to keep from being plundred, &c. but who ſtudy to be kept from offending God? If thou couldſt as eaſily keep thy ſelf from Gods wrath, as from mans, by all thy projects, thy policy would be a good pattern; gain in the chiſt, and loſs in the conſcience is but a bad exchange: he that will ſave his life when he ſhould loſe it, ſhall loſe it when he would ſave it. Fear not troubles, becauſe he ſleeps not that preſerves thee; but fear ſin, becauſe he ſleeps not that obſerves thee: Account it a greater mercy in all the ſinfull agitations of theſe times, that God hath kept thee from being an actor, then a miſery that God hath made thee a ſufferer.

3.Obſ. 3. Pſal. 37. Pſal. 91.Ps 37Ps 91 The people of God are never unſafe. If the Lord be the Watchman, what though it be an eſtate, a life, nay, a ſoul that is the City, we ſhould not fear the loſſe of it: The meaneſt of the people of God ſtir not out without p. 64their life-guard; Agnoſcit ſe juſtè dediſſe ſtultae ſecuritatis poenam; eſt etiam filiis Dei pia ſecuritas. Calv. inloc. Pſal. 30.6. 1 Pet. 4.19. 1 Pet. 2.23.Ps 30:61 Pet 4:191 Pet 2:23if they wanted, there's not a creature in heaven or earth but would take their part; they are the hidden, the ſecret, the preſerved ones. Security is not ſo great a ſin as diſtruſt, our Friend being much more able to help, then our Foes to hurt. What one ſaid ſinfully, every child of God may ſay holily, I ſhall never be moved. We muſt commit our ſelves to God in wel-doing. Chriſt, though he committed himſelf not to man, (knowing what was in man) yet himſelf living and dying he committed to his Father; we do quite contrary. Finde out the danger in which God cannot, or the time when God did not, or the Saint (for to him I ſpeak) that God hath not kept, and then diſtruſt him. Say not, If worſe times (yet) come, what ſhall I do to be kept? Will not he that provided a City of refuge for thoſe that kil'd men, finde out a City of refuge for thee, when men labour to kil thee for God? Hath God ſo many chambers, ſo many manſions in his houſe, John 14.2.John 14:2ſo many hiding places upon the earth, (his, with the fulneſſe of it) in the earth, in heaven, and ſhall his children be ſhut out? Thy work is not to be ſolicitous how to be kept, but how to be fit to be kept; labour to be alway in wel-doing, then who will harm thee? Keep faith and a good conſcience; keep never a ſin allowedly in thy ſoul; do thy part, and let God alone with his. but this is our buſie ſinfulneſſe, we will needs be doing of Gods work, and neglect our own.

4.Obſ. 4. A ſtrong engagement lies upon Gods people, to endeavour the preſervation of Gods honour. 'Tis true in this caſe, Protection draws allegeance: If he be a wall of fire to us, our ſouls and bodies; let not us be a rotten hedge when we ſhould defend his Name, Servants, Ordinances: if he be a tower, let not us be a tottering wall. Let us labour to ſay, Lord, he that toucheth thine honour, toucheth the apple of mine eye. If we look that God ſhould keep us in our, we muſt maintain his cauſe in its danger.

5.Obſ. 5. The gain-ſayers of perſeverance are deceived. Their doctrine moſt cleerly (as hath been proved) oppoſeth Scripture, and moſt incurably wounds a Chriſtians p. 65comfort. What joy can we have, that our names are written in the book of life, if again they may be blotted out? The life of our mortall life is the hope of an immortall; but how unſteddy a foundation of hope is the ſtedfaſtneſs of our wils? nay, thus, faiths foundation is overturn'd; 'tis this, He that beleeves ſhall be ſaved: but this opinion ſaith, Some that beleeve ſhall not be ſaved; for it maintains, that ſome who truly beleeve do not perſevere; and thoſe which do not perſevere ſhall not be ſaved: it makes the decree of God to depend upon mans moſt uncertain will. Arminians ſay that beleevers ſhall perſevere, if they be not wanting to themſelves, if they alwayes will perſevere. But what is this, but to ſay, Beleevers ſhall perſevere, if they perſevere? for, alwayes to will to perſevere, and to perſevere, are all one. Its a prodigious errour, to hold that God works nothing in us for perſeverance, the effectuall uſe whereof depends not upon mans free-will. God gives (ſaith an Arminian) to perſevere, if we will: but God gives (ſay We) ††Nobis qui verè Chriſto inſiti ſumus, talis data eſt gratia, ut non ſolùm poſsimus ſi velimus, ſed etiam ut velimus in Chriſto perſeverare, Aug. de Cor. & gra. c. 11. & 12. Non ſolùm ut ſine iſto dono perſeverantes eſſe non poſsint, verum etiam ut per hoc donum non niſi perſeverantes ſint.to will to perſevere. And how can we pray to God for perſeverance, the condition wherof depends upon mans will, and not upon Gods working. Chriſt promiſeth (Joh. 14.16.) to pray the Father to give his diſciples his Spirit, which ſhall abide with them for ever: now the cauſe of the abiding of the Spirit for ever with them, is not their will to have the Spirit abide in them: but the abiding of the Spirit was the cauſe of their willingneſſe. I conclude, According to this Arminian errour of falling from grace, its poſſibe that there may not be one elect perſon; for if one finally fall away, why may not another? and by the ſame reaſon, why not all? and then where's the Church, and to what end is the death of Chriſt?

Laſtly, He that will approve himſelf a true, Obſ. 6. foreign. Ariſt. Roh. l. 2. c. 21.muſt ſhew himſelf a ſtedfast Chriſtian: All the ſanctified are preſerved: Inſtability is an argument of inſincerity: He was never a true friend, that ever ceaſeth to be a friend. What hath levity to do with eternity? an inconstant Chriſtian with an eternall reward? Not he that p. 66cometh firſt (in this race of Chriſtianity) is crowned; but he that holdeth out to the last. All that which is done of any thing, is held as nothing, as long as any thing remaineth to be done. If any one draw back, my ſoul ſhall have no pleaſure in him, Heb. 10.38. A thatch'd roof ſutes not a precious foundation; nor a wicked concluſion, beautifull beginnings of Chriſtianity. Within a while all poſſibilities of falling will be removed: one ſtile or two more, and thou art (haply) at thy fathers houſe; Difficilius ſaepiùs inchoare, quàm ſemel perſeverare.the longer thou continueſt, the ſweeter will be the wayes of God, Its harder often to begin, then once to perſevere. Take heed of falling from thy ſtedfaſtneſſe: God preſerves us, but we our ſelves muſt not be negligent. Get a ſound expecience of the truth thou profeſſeſt; taſting the ſweetneſſe, as well as hearing of its ſweetneſſe. Follow not Religion (as ſome hounds do the game) onelyonly for company. Love the truth for ſingle, not ſiniſter reſpects: Let Chriſt be ſweet for himſelf. Tremble at the very beginnings of ſin; look upon no ſin as light; keep a tender conſcience; as our apparel, ſo our conſciences, when ſpotted, become neglected. Apoſtacy hath modeſt beginnings: the thickeſt ice that bears a cart, begins with a tender film, not able to bear a pibble: the least enemy muſt not be neglected. Preſume not on thy own ſtrength: He that carrieth grace in a proud heart, carrieth duſt in the winde; a proud man is arbor decorticata, a tree whoſe bark is off; humility keeps in the ſap of grace. Shun the occaſions of ſin; its eaſier to paſſe by the ſnare, then to get out. Laſtly, Pray to be preſerved: from God is it that we ſtand: we are reeds tyed to a pillar. The wicked go out of the way; and they call not upon God, Pſal. 14.3, 4.

This for the handling of the firſt particular in the ſecond Priviledge; viz. the kinde of it, Preſervation.

The ſecond follows; viz. The ground of this their preſervation: In Chriſt Jeſus. Briefly.

1. To explain it.

2. To collect Obſervations.

p. 671. For Explication: The faithfull may be ſaid to be preſerved in Chriſt two wayes.

1. Merito paſſionis, by the merit of his ſuffering: And thus he ſaves from the wrath and curſe of God: There is no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. He ſaveth from the wrath to come, 1 Theſſ. 1. ult. The chaſtiſements of our peace were upon his head, and by his ſtripes we are healed, Iſa. 53. He was as the brazen Serpent in healing the beholders. All miſeries (as curſes) have left their ſtings in his ſide. He was the true Paſſover, for whom all the Judgments of God paſs over us: his Croſſe is the tree caſt into the waters of Marah, to take away their bitterneſſe: his ignominy, our glory; his poverty, Paupertas Chriſti patrimonium meum. Ambr.our patrimony.

2. We are preſerved in Christ, Efficacia operationis, by his effectuall working in us, and beſtowing upon us ſuch ſupplies of grace, as that we never fully and finally depart from God: and this is effected two wayes. 1. On Chriſts part, He ſending his Spirit to work in us. 2. On our parts, Faith is enabled by his Spirit to receive continued ſupplyes of ſtrength from him.

1. His Spirit of grace, call'd the Spirit of Chriſt, Rom. 8. Gal. 4.6.Gal 4:6v. 9. is beſtowed upon us, he interceding with his Father for that end: I will pray the Father (ſaith he) and he ſhall give you another Comforter, Joh. 14.16. If I depart, Spiritus Vicarius Chriſti.I will ſend him unto you: And this preſence of the Spirit working and continuing grace, is the fruit of thoſe prayers for proſervation of his people. I have prayed for thee, that thy faith fail not (ſaith Chriſt to Peter) Luk. 22.32. and, I pray that thou wouldſt keep them from the evill, Joh. 17.15. And the Apoſtle (Rom. 8.34.) from the Interceſſion of Chriſt, inferrs the certainty of perſeverance:—Who alſo maketh interceſſion for us: Who ſhall ſeparate us from the love of Chriſt? &c. Now this Spirit ſent by Chriſt into the hearts of his people, preſerves them, both by working, and ſtrengthening their union with Chriſt: In the former, Rom. 8.9. Rom. 6.Rom 8:9Rom 6conveying a life, and beſtowing a permanent principle of p. 68holineſſe upon them; 1 John 3.9.1 John 3:9putting into them a ſeed that ſhall never dye, infuſing an habit of holineſſe never to be loſt. In the later, Phil. 1.19. Eph. 3.16. Phil. 4.13.Phil 1:19Eph 3:16Phil 4:13affording daily ſupplyes, and ſtrengthening them with might to reſiſt all tentations, to bear all burdens, to go thorow all conflicts, to thrive by all Ordinances, to reſt upon all the promiſes, to act their graces with vigour, to mourn for ſin committed, Rom. 8. 2 Cor. 12.8.Rom 82 Cor 12:8call and cry for grace which is wanting; the Spirit directing in doubts, quickning in deadneſſe, comforting in ſorrows, interceding in prayer, &c.

2.John 15.4, 6. Eph. 3.17.John 15:4John 15:6Eph 3:17 On our part we are preſerved in Christ by his operation, when faith is enabled by the Spirit to adhere and cleave unto him, to unite and faſten us unto him, making Chriſt to dwel in our hearts, incorporating us into him as the branches are in the tree, or as the root is faſtened in the ſoyl, the member in the body, or the houſe upon the foundation; this grace joyning and making us adhere to Chriſt ſo ſtrongly, that having faſtened upon him, there's no plucking of the ſoul from him.

And thus, as Chriſt layes hold upon us, and takes us by the hand with his Spirit; ſo we lay hold upon him, and take him by the hand with our Faith, whereby the union is complete and reciprocall, Our beloved ours, and wee his. And from this uniting and cloſing work of faith, by the Spirit, flows the preſervation of a Chriſtian, as the weak branches of a Vine are upheld by faſtning about the prop, and the houſe by abiding on the foundation, or a weak, ſlender reed by being tyed to a pillar. But yet faith reſteth not here, but improves this union, and by vertue of it ††Habemus ſapientiam, juſtitiam, ſanctitatem Chriſti, non quatenus ſpeculamur Chriſtū quatenus longè à nobis exiſtentem, ſed quatenus incorporamur Chriſto, quatenus habemus Chriſtum in nobis manentem. De fonte hujus ſpiritualis plenitudinis accipere non poſſumus, niſi in illo ſimus; et boc diſcriminis eſt inter fontem naturalem & ſpiritualem. Dau. in Col. p. 248. John 1.16.John 1:16drawes continuall ſupplyes of grace and ſtrength from Chriſt, as the root from the ſoyl, or the branches from the root, or the pipe from the fountain. Hence it is that we live by faith, Gal. 2.20. becauſe our faith is the inſtrument that draws vertue from Chriſt to relieve and ſuſtain us in all our wants, Faith and Chriſt being well met; Chriſt is very full, and loves to be giving; Faith very empty, a covetous grace, and loves to be receiving of his fulneſſe. It ſufficeth not faith to be in the fountain, unleſs it drink of p. 69the fountain; to be in Chriſt, unleſſe it receive from Chriſt; to unite us as members to the head, unleſs it ſupplyes us as members from the head; from the head all the body by joynts and bands hath nouriſhment miniſtred: Col. 2.19.Col 2:19the Spirit on the part of Chriſt, and faith on ours are thoſe foreign, thoſe joynts and inſtruments of connexion betwixt Chriſt and us, whereby a Chriſtian is not onelyonly knit to Chriſt his head, and a kinde of ſpirituall continuity between Chriſt and him is cauſed; but hath nouriſhment miniſtred, foreign, is furniſhed or ſupplyed with all ſutable furniture plentifully, neceſſary to preſervation of grace, all things that pertain to life and godlineſſe; 2 Pet. 1.3. Rom. 8.10. 2 Cor. 8.9.2 Pet 1:3Rom 8:102 Cor 8:9juſtifying grace to preſerve us from the guilt of ſin, ſupplyes of ſanctifying grace to preſerve us from the filth of ſin in us, and the force of tentation without us, 1 Joh. 5.11.1 John 5:11in both reſpects faith drawing preſervation from Chriſt, in whom life is, nay, Col. 3.4.Col 3:4who is our life. And faith makes uſe of the Ordinances, but as conduit-pipes or water-courſes to conveigh from Chriſt thoſe ſupplyes of grace it wants, eſteeming of Prayer, Word, Sacraments, without Chriſt, but as a vial without a cordiall, a plaiſter without ſalve, a pipe without water.

This for the explication of the ſecond particular in the ſecond Branch, In whom they were preſerved, In Jeſus Chriſt.

The Obſervations follow.

1. Every one out of Chriſt lyes open to all danger: Obſ. 1.his temporall preſervation is at beſt but by common providence; but its curſed as well as common: 2 Tim. 4.18.2 Tim 4:18he is reſerved to the day of wrath, not preſerved to that everlaſting kingdom of which Paul ſpeaks. Kept he is, but as a priſoner, whoſe proviſions do but ſtrengthen him to go to execution: he hath no guard from wrath, becauſe no ſhelter from ſin. Sinner, thy ſecurity is not from want of danger, but diſcerning; and didſt thou know it, thou wouldſt no more reſt one hour without labouring for Chriſt, then a man would ſecurely go to bed when his houſe is on fire about his ears. Is't not a curſe for thy ſoul to be Satans for egreſs p. 70and regreſs? For God to let thee lye as a Common without an hedge, to wander as a lamb in a large place, without a ſhepherd, without a fold, a prey to every beaſt of prey? Thou wilt not let God be a hedg to keep thee from ſtraying, and he will not be a hedg to preſerve thee from devouring. How dreadfull is it to be at the cruell courteſie of every Divel, every tentation? Thou laboureſt to keep thy treaſure ſafe; nay, thou haſt a hole to hide thy ſwine in: but thy poor ſoul hath not where to hide its head. What is't to have the protection of a State for thy goods and body, to have the benefit of the Law; and to be without the protection of God in Christ, and to want the benefit of every promiſe in the Bible? Was it dangerous to be ſhut out of the Ark, when the waters ſwell'd; to be ſhut out of a City of refuge, when the avenger of blood purſued; to want blood upon the door-poſts, when the Angel was deſtroying? and it is not dangerous to be without a Jeſus to deliver thee from the wrath to come? You that will not be preſerved from Satan as a ſeducer in your life, ſhall not be preſerved from him as a deſtroyer at your death: Chriſt will then be a ſhelter worth the having; get into him while you live: The drowned world call'd to Noah too late for admiſſion, when the waters were come to the top of the mountains. The heavens are black, the times gloomy, the ſtorms ſwift and ſweeping, oh let not thy approaches to thy ſhelter be delayed; Run to thy tower, not the paper-tower of thine own merits: Lock up thy ſelf in the wounds of Chriſt; there's nothing elſe can profit in the day of wrath: The ſtorm will go thorow every other refuge.

2.Obſ. 2. Hypocrites will not be ſtedfaſt. One out of Chriſt cannot be preſerved, be perſevering: They who are not built on the Rock, Munimur quatenus unimur.cannot ſtand in the fury of floods. Ʋnion to Chriſt is the cauſe of permanency. The hope of the hypocrite is as the ſpiders web; nor is his holineſſe more permanent. 'Tis not a union by profeſſion, but by reall implantation, that makes thee perſevere. A ſtake thruſt into p. 71the ground, may eaſily be pluck'd up; 'tis the rooted tree that will ſtand: A painted profeſſion will never hold out; fire and water never be endur'd by it: if the heart be not ſet aright, the ſpirit will not be ſtedfaſt with God. Pſal. 78.8.Ps 78:8There are many end in apoſtacy; the reaſon is, they never begun in ſincerity. How few reall Saints are there in ſuffering times? An unſound body diſcovers it ſelf in a cold ſeaſon; a rotten apple in a windy day. Never think to ſtand long, if thou ſtandeſt looſe from Chriſt: Looſe things that lye cloſe upon the land, will be parted in the water; ſo will Chriſt and an Hypocrite in ſufferings: He that hath no ſtrength from Chriſt, will prove too weak to bear burdens. He that beleeves not, will never be eſtabliſh'd. A poor, humble, dependent ſoul will ſtand when he fears he ſhall fall; a proud Hypocrite will fall when he thinks he ſtands.

3.Obſ. 3. In all dangers its our wiſdom to have recourſe to Chriſt, and improve our intereſt in him. Its not enough to have, unleſſe we uſe Chriſt, and fly to this tower in which we have a propriety, that we may obtain preſervation. Its the grand deſigne of Satan to encourage a preſuming ſinner to make uſe of Chriſt, and to diſcourage an humble beleever from approaching toward him: to ſuffer the multitudes boldly to throng about Chriſt, but to diſmay a poor trembling woman to touch the hem of his garment: he emboldening theeves to poſſeſſe what is anothers, but diſheartning owners from uſing what is theirs: he labouring, becauſe he cannot deſtroy a beleevers grace, to diſturb a beleevers peace. But if fear of wrath aſſault the conſcience, there's preſervation from that in Chriſt: There's room enough in his wounds to hold, and readineſſe enough in his heart to receive all that fly unto him. Chriſt is a ſhadow againſt the heats of juſtice, a City of refuge againſt the purſuits of wrath, an Ark againſt the flood of vengeance, a paſſover in neerneſſe of deſtructions: He is able to the full to ſave thoſe that come unto him: And if any come unto him, he will in no wiſe caſt him out. In the ſolicitations of ſin, improve the death of Chriſt; beg of him p. 72lend thee the quenching power or his blood, when luſt is kindling. In the feebleneſſe of thy graces, the deadneſſe of thy heart, the faintneſs of thy faith, the gaſping of thy gifts, Pſal. 51.Ps 51the decayes of fervour, beſeech him not to take away his Spirit, but to ſtrengthen thee in the inward man with ſupplyes of ſpiritual life, & influences of his grace. In ſufferings from the world, go to him for ſtrength that hath overcome the world, Joh. 16. uit.John 16to make thee finde thy enemies conquered, and thy ſelf more then a conquerour; that his comforts may be reall, and the ſufferings from the world but appearing.

4. How fearfull ſhould we be of that which weakens our union to Chriſt. Obſ. 4.There's nothing but ſin that endangers the ſouls preſervation, becauſe nothing but that endangers Chriſts departure, and ſo puts it out of Chriſts protection. Sin obſtructs ſupplyes of ſtrength from Chriſt, and ſo ſtops the ſpouts of mercy: Sin cuts off the locks, and makes beleevers a prey to Philiſtims. Chriſt and preſervation, ſin and unſafeneſſe are undivided couples: The faithfull enjoying Chriſt, are quiet and confident in the midſt of all their troubles; but letting in ſin, they are fearful and unſafe in the midſt of all their pleaſures. A child at play complains not of the duſt in which it rouls and tumbles, but if the leaſt duſt get into the eye, it preſently begins to cry: The people of God, while troubles are upon them, are ſafe; but when they are within them, when ſin ſends away Chriſt, then begins their woe: Sin can never quite bereave a Saint of his jewel, his grace; but it may ſteal away the key of the cabinet, his aſſurance: he may not know where to finde his grace when he ſtands moſt it need of it. Grieve not that holy Spirit which unites Chriſ… to the ſoul, and ſupplyes the ſoul with Chriſt: Grieve not that Spirit in thy joyes, which only can rejoyce thee in thy griefs: The Spirit of Chriſt is a tender thing. When J… ſeph manifested himſelf to his brethren, the Egyptians we… made to go forth; and when the Spirit diſcovers the love o… Chriſt to us, there muſt not be a luſt allowed in us.

5.Obſ. 5. I note The great happineſſe by the ſecond, abov… p. 73what was enjoyed from the firſt Adam. We were holy in the firſt, but are preſerved only in the ſecond Adam; in the former holineſſe was perfect onelyonly, in the later it is permanent; in Adam we had a power to ſtand if we would, in Chriſt we have grace that makes us will: Adam had life, but loſt it, and derives death; Chriſt hath life, keeps it, and communicates it. Oh the goodneſſe of God, that he ſhould take occaſion by mans hurting himſelf, to do him good; and after his falling, not onelyonly to raiſe him up, but to keep him up, to keep him (as the Apoſtle afterward) from falling! A mercy, which as it requires thankfulneſſe, Felicior Job in ſterquilinio, quam Adamus in Paradiſo. Subjiciuntur miſcriis, non rejiciuntur cum miſeris.ſo it oppoſeth high-mindedneſſe. Job on the dung-hill, was more ſafe then Adam in that place which was the beauty of the earth. Though the faithfull may be caſt into miſeries, yet they periſh not with the miſerable. But though wee ſtand longer then Adam ſtood, yet by our ſelves we ſtand not at all: we live in a continued dependence upon Chriſt, if he with-draw his manu-tenency, Rom. 11.18, 20.Rom 11:18Rom 11:20the higher we are in grace, the lower ſhall we be in ſin: We bear not the root, but the root bears us, let us not be high-minded, but fear. Who-ever is preſerved in Chriſt, muſt not arrogate his preſervation to himſelf: Chriſt muſt have the glory both of our ſetting out, and holding out.

This for the ſecond Priviledge from which the faithfull to whom Jude writes, are deſcribed, viz. Their Preſervation in Chriſt.

The third and laſt follows, viz. Their Vocation: Laſt in the order of the Apoſtles writing, though indeed firſt in the order of Gods working; the Apoſtle hereby expreſſing the ground of their Sanctification, and their perſeverance therein, viz. Their true and effectuall vocation from ſin to God at the firſt: Called.

Of this Vocation,

1. By way of Explication.

2. By way of Obſervation.

The word here uſed ſignifieth ſundry ſorts of Callings.

1. Not to ſpeak of calling perſonall, 1 Cor. 7.24. Rom. 1.2. Gal. 1.1.1 Cor 7:24Rom 1:2Gal 1:1or to a Function and Office, whether oeconomicall, Military, Magiſtraticall, p. 74or Eccleſiaſticall, Acts 1.26.Acts 1:26immediate, or mediate, as not being here intended.

2. Nor of that generall calling of all perſons in the world by the works of creation, Rom. 2.15. and 1.19. Pſal. 19.1. Acts 17.27.Rom 2:15Rom 1:19Ps 19:1Acts 17:27and the light of nature; by which God ſpeaks to heathens.

3. But of that ſpirituall calling afforded only unto ſome, Acts 14.17.Acts 14:17which is, to ſeek happineſſe and bleſſedneſſe in Chriſt.

This is twofold:

1. Only externall and ineffectuall.

2. Internal alſo, and effectuall.

1. Only externall, Pſ. 147.19, 20. Acts 17.30.Ps 147:19Ps 147:20Acts 17:30and by the miniſtry of the Goſpel, beſtowed ſometimes upon Cities, Kingdoms, Commonwealths: A calling according to means, common to the elect and reprobates: Mat. 20.16.Matt 20:16Many are called, but few are choſen: Its often inefficacious, as to the ſaving good of the hearer. Mat. 23.37. Heb. 4.3. Audiunt multi, obaudiunt pauci.Matt 23:37Heb 4:3Chriſt would have gathered Jeruſalem's children, and they would not. The word preach'd profited not, becauſe not mixt with faith; God by this external calling ſhewing what is mans duty, and what was once his ability to perform; the impairing of which later is no exemption from the former; Joh. 15.22, 24.John 15:22John 15:24and hereby rendring men inexcuſable, they knowing what they ſhould do, and not doing what they know. And alſo by this meerly outward calling men are conteyned in externall order, abſtain from ſundry great and heynous ſins, are profitable inſtruments in a Common-wealth, obſerve civill Juſtice, &c. which God oft rewards with temporall bleſſings.

2. The other ſort of this ſpirituall Vocation is internal and effectual; this bringing us into the inviſible Church, as the other into the viſible; this uniting us to Chriſt the head, the other tying us to the members; this bringing to illumination of faith, the other to illumination of knowledge only; this making us members, the other profeſſors of Chriſt; this curing and changing, the other only curbing us; this being a calling according to purpoſe, and flowing from election, the other a calling according to means only: The general way leading to the knowledge of God by the creatures and naturall light, or the meer externall p. 75revelation of the will of God in the Scriptures ſufficing not, Totus Pſalmus in tres partes diſtribui poteſt; Prima agit de prima Schola, quae eſt univerſalis, ſeu omnium hominum communis. Secunda, de Schola particulari, propria Eccleſiae, penes quam Deus Oracula ſua depoſuit. Tertia de Schola ſpecialis gratiae, internâ, efficaci, quae ad Unctionem Spiritus refertur, quae docet vero & ſalutari modo. Riv. arg. Pſ. 19.Ps 19without the effectuall operation of the Spirit upon the heart; in reſpect whereof, (as the learned Rivet well obſerves) the Pſalmiſt throughout the 19 Pſalm ſets down a three-fold School by which God teacheth us, and calls us. 1. That which is common to all men, by the contemplation of the creatures. 2. That which is proper to the Church, ſtanding in Gods committing his oracles unto it. 3. That which is internall, and of ſpeciall grace, efficacious, and to be referr'd to the unction of the Spirit, which teacheth and calleth after a ſaving manner. And this is the calling here intended, being that powerfull work of God, calling perſons to be what they are not, of ſinners to become Saints, of enemies to become ſons; whereby grace is not only offered, but conferr'd; a work of Gods Spirit, whereby the elect are not only morally invited, but efficaciouſly incited to come to Chriſt.

For the explanation of which, I ſhall briefly touch upon ſix Conſiderations, which ſweetly agree in three pairs or couples, with the ordinary calls or invitations which are between man and man.

1. The term from which we are called, with

2. The term to which we are called.

3. The Caller, or who it is that calleth; with

4. The perſons called.

5. The Voyce wherewith he calleth; with

6. The anſwer to the voyce of the Caller.

1. The term from which we are called, is a ſinfull and damnable ſtate of nature; expreſſed in Scripture under terms of greateſt terrour: We are called out of darkneſſe, Col. 1.13. Acts 26.18. Epheſ. 4.18. Epheſ. 5.8.Col 1:13Acts 26:18Eph 4:18Eph 5:81 Pet. 2.9. turned from darkneſs: tranſlated from the power of darkneſſe. Man before his calling is dark in his underſtanding, as a blind man is ſaid to be dark, he knows no truth ſavingly, 1 Cor. 2.14. 3 Joh. 19. Eph. 4.11.1 Cor 2:143 John 1:19Eph 4:11ſees no commanding beauty in any of the ways of God, accounts them fooliſhneſs; being blind, he loves darkneſſe, and his works are the works of darkneſſe: he falls every ſtep, ſins in every action; every comfort he p. 76uſeth is a ſtumbling-block, he is afraid of the ſtirring of every leaf, ſtirs not a foot in holineſſe (as the Egyptians, who in darkneſſe ſat ſtil) never enjoying the light of Gods countenance, alwayes full of grief and trouble (of which darkneſs is the emblem,) and ready to fall into utter darkneſſe. Col. 1.13.Col 1:13An uncalled perſon is under the power of darkneſſe, Epheſ. 2.2.Eph 2:2born in the kingdom, and under the dominion of Satan, walking according to the Prince of the power of the air; led captive by him at his will. In a word, we are called from a ſtate, not of darkneſſe only, and blindneſſe, but ſlavery, rebellion, poverty, pain, ignominy, baniſhment, nakedneſſe, filthineſſe, deformitie, ſickneſſe, the company of lions and leopards, death, perdition, and every thing that's miſerable; all the woes of the world, were they a thouſand times greater, being but a faint repreſentation of the miſery of wicked men; they being miſerable within, without, here, hereafter, in life, in death, after death; liable to the loſs of the glorious and ſoul-raviſhing preſence of God to all eternity, and to be tortured with a fire, to which ours is but painted.

2. The term to which we are called is a ſtate of all bleſſedneſſe; the good of grace here, and the good of glory hereafter. Iſa. 42.7. Acts 26.18. 2 Cor. 4.6. John 8.12. Luk. 16.8.Isa 42:7Acts 26:182 Cor 4:6John 8:12Luke 16:81 Pet. 2.9. Called into his marvellous light, the light of ſaving knowledge of the wil of God; ſuch a light as is influentiall, like the light of the Sun, not that of a Torch; a commanding light to beleeve and love what we know; this being a knowledge of things as they are, a ſeeing divine beauty in every word and wil of God; acounting the things of God fooliſhneſſe no more: A light that diſcovers the deeds of darkneſs, and makes them loathſom; that makes the called, walk as children of the light, and of the day; which diſcovers heaven in every grace, and hel in every luſt. Pſal. 97.11.Ps 97:11This calling is alſo to the light of joy, ſown for the righteous, and only beſtowed upon them; this oyl of joy being onelyonly put into a viall clean, and without cracks; joy beyond the joy of harveſt; Pſal. 4.7.Ps 4:7joy, more then that of corn and wine, ſpoyle, treaſures, nay life; this light coming from p. 77the Sun, the face of God, without which, all the candles in the world could never make a day for a gracious heart: In a word, a light that leadeth to eternal light, the inheritance with the Saints in light. Col. 1.12. 2 Tim. 1.9. Heb. 3.1. Epheſ. 1.18. 1 Theſſ. 2.12. 2 Theſſ. 2.14. Phil. 3.Col 1:122 Tim 1:9Heb 3:1Eph 1:181 Thess 2:122 Thess 2:14Phil 3In which reſpect the faithfull are not onelyonly ſaid to be called with an holy, but partakers of an heavenly calling; and its the Apoſtles prayer that they may know the hope of their calling, they being called to a Kingdom, to the obtaining the glory of Chriſt; deſervedly therefore termed a high-calling. But why attempt I to give you an Inventory of the benefits by vocation, when eternity ſhall be little enough to contemplate them? 2 Theſſ. 2.14.2 Thess 2:14Who can think what it is to be called to ſanctification, to have of every grace, the leaſt dram or drop of any one whereof is infinitely more worth then an ocean, a world of wealth and treaſures; to be called to the priviledges, as well as the graces of a Chriſtian, juſtification of our perſons, freedom from the wrath of God, and all thoſe millions of mountains of ſins that before lay upon us; to be called out of a dungeon of wo (as Joſeph out of priſon) to be favourites of the King of glory; to be called to the adoption of ſons, liberty of children, comfortable enjoyment of all beſſings, admiſſion with boldneſſe to the throne of grace, exemption from the leaſt drop of curſe in the greateſt deluge of croſſes: in a word, to be called to the full fruition of God in heaven; from not onelyonly corruption by and with ſin, world, divel, but even from their very company; not onelyonly from curſes, but even croſſes too; to have the perfection of all happineſſe in our God, Pſal. 16. ult.Ps 16in whom all delights are concentred, and in compariſon whereof, the worlds ocean of pleaſure is not a drop; and to ſee and have all this to eternity, without either intermiſſion or amiſſion? This and ten thouſand times more is not a ſhadow of that ſubſtantial happineſſe laid up in the conſideration of this terminus ad quem, this term to which a Chriſtian is called.

This for the terms of Vocation; the firſt pair of parallels between mans calling man, and Gods calling man.

p. 78The next pair is

1. The Caller.

2. The Caller.

1. The Caller is God. 2 Tim. 1.9. 1 Pet. 2.9. 1 Pet. 1.15. 1 Theſ. 5.24. 2 Pet. 1.3. 1 Pet. 5.10. Rom. 8.28. 2 Tim. 1.9.2 Tim 1:91 Pet 2:91 Pet 1:151 Thess 5:242 Pet 1:31 Pet 5:10Rom 8:28He hath called us with an holy calling. He that calleth us is holy. Faithful is he that hath called. He hath called out of darkneſſe. The God of all grace hath called us. Our calling depends 1. upon his purpoſe, it being therefore ſaid to be according to purpoſe, he purpoſing the means with the end. 2. Our calling depends upon his power; He muſt draw, otherwiſe we never follow: He onelyonly calls things that are not, as if they were: He onelyonly can call ſo loud, Joh. 5.28. Epheſ. 2.1.John 5:28Eph 2:1that the deaf, the dead ſhould hear: He onelyonly who creates, can call; and the work of creation is in effectual vocation: 2 Cor. 4.6.2 Cor 4:6he who created the light, can onelyonly make us ſee; he who made, onelyonly remaking. 3. The happy eſtate of our calling is onelyonly from his bounty; Gal. 4.6. 1 Cor. 1.9. 1 Pet. 5.10.Gal 4:61 Cor 1:91 Pet 5:10exemption from death, divel, world, condemnation; the beſtowing of grace, fellowſhip with Chriſt, and the kingdom of glory. Eternal life is the gift of God.

2. The Called are conſiderable in this doctrine of vocation: and they fall under a double conſideration. 1. In reſpect of themſelves; and ſo they are ſinners with others. Paul tels us, 2 Tim. 1.9. Praedeſtinavit nos Deus antoquam eſſemus, vocavit cum averſi eſſemus, juſtificavit cum peccatores eſſemus, glorificavit cum mortales eſſemus. Nemo dicat ideo, me vocavit, quia colui Deum: Quomodo coluiſſes, ſi vocatus non ſuiſſes? Aug. ſer. 16. de verb. Ap.2 Tim 1:9that we are called, not according to works: we are not called becauſe of our good works; but becauſe we are called, therfore are our works good. When Abraham was call'd, he worſhip'd other Gods, Joſh. 24.2. Paul was called when he breathed out threatnings and ſlaughter againſt the Church, Act. 9.1. Gal. 1.13. Rich Zacheus, when an extortioner, nothing better by nature then the rich glutton in hell. God calls thoſe to his kingdom, that are (with Saul) ſeeking of aſſes, and running after worldly trifles: Such were ſome of you (ſaith Paul) fornicators, idolaters, &c. but yee are waſhed, yee are ſanctified, &c. 1 Cor. 6.9, 10, 11. Elijah and Eliſha walk'd together before the fiery chariot ſeparated them, then one was taken up into heaven, and the other left upon the earth: ſo, till effectuall vocation makes the difference, there's no differrence 'twixt perſons, but they all run to the ſame exceſſe of p. 79riot. 2. Perſons effectually called conſidered in reſpect of God, are they, and onelyonly they who are elected; this eternall decree and purpoſe of God being the foundation of election: Whom he hath predeſtinated, them alſo hath he called, Rom. 8.30. And, As many as were ordained to eternal life, beleeved, Acts 13.48. and, God hath called us with an holy calling, not according to works; but according to his own purpoſe and grace, which was given us in Chriſt Jeſus before the foundation of the world, 2 Tim. 1.9. This purpoſe of God made the difference 'twixt Eſau and Jacob, Moſes and Balaam, David and Saul, Jude and Judas.

3. The third couple or pair of parallels 'twixt mans calling man, and Gods calling man, is the Voice of the Caller, and the Anſwer of the Called.

1. The Voyce the Lord makes uſe of is the Miniſtry of his word: it being the ordinary means appointed by God (as the Spirit accompanyeth it) for this purpoſe: in the preaching whereof, the Law of God firſt convinceth of the ſinfull diſtance we are in from God, Rom. 7.Rom 7manifeſteth our miſery by reaſon of ſin, and ſo tames a wild ſinner, that now he will ſtand ſtill while God ſpeaks to him, although of late he was like the wilde Aſſe, Jer. 2.24.Jer 2:24ſnuffing up the winde: the terrible convictions and conſternations of the Law are not to commend us to God, but God to us; not deſerving grace, but preparing for it; though that preparation be alſo from God: nor are they alike in every one; God comes to ſome as on mount Sina, in thunder and lightning; to others, more ſtilly and ſweetly; yet to all in a way of conviction of ſin, and loſſe in themſelves, Joh. 16.8.John 16:8remaining in this condition of diſtance from God. To old ſinners, who have long liv'd in ſin, God makes converſion more painful (as they ſay the pains of child-bearing are to women who are more then ordinary in yeers,) and they who have been famous for pleaſure in ſin, are commonly made famous by their greater apprehenſions of wrath for ſins: men of deep inſight and perſpicuity, ſee ſin more in its colours, p. 80then thoſe of duller capacity: Thoſe whom God intends moſt to comfort afterwards, he often deals moſt ſharply with at firſt; as the ball which riſeth higheſt, is thrown againſt the ground hardeſt; or, as Land-lords that take a great fine of thoſe from whom they are to receive but little rent. How-ever the terrifyings of the Law are not intended to kill, John 15.3. 2 Theſ. 2.14. Rom. 1.16. John 1.13. and 3.6. 1 Pet. 1.23. 2 Pet. 1.4.John 15:32 Thess 2:14Rom 1:16John 1:13John 3:61 Pet 1:232 Pet 1:4but to prepare for curing him whom God is calling; the wounds made by the Law but making way for the oyl of the Goſpel, the blood of Jeſus Chriſt. This Gospel, inviting the poor ſoul to Jeſus Chriſt, is (as it is actuated and uſed by the Spirit) the power of God, an efficacious organ, a ſpirituall channel for the conveying grace into the ſoul; it is the ſeed caſt into the womb of the ſoul, and bleſſed by the forming power of the Spirit, for the begetting of grace in it, imprinting the image of Chrſt, and beſtowing the divine Nature upon it, we being his workmanſhip by this (through him) efficacious inſtrument the Goſpel.

2. The Anſwering to the call ſtands in the effectualneſs and prevalency thereof, in making the called obedient to the Caller's voice, when the heart is ſo prevailed with, that its made what it's invited to be, Rom. 4.17.Rom 4:17inabled to do what 'tis exhorted to; when the law is written in the heart, which is caſt into divine Doctrine, Rom. 6.17. 2 Cor. 3.18.Rom 6:172 Cor 3:18as into a mould, and comes forth bearing the ſtamp and figure of it: when, beholding the glory of the Lord in the glaſſe of the Goſpel, we are changed into the ſame image from glory to glory: when the heart ecchoeth to that voice, Pſal. 27.8.Ps 27:8Seek my face, thus, Thy face, Lord, will I ſeek: when the Goſpel comes not onelyonly in word, 1 Theſ. 1.4, 5. Pſal. 40.7. Acts 16.14. Ezck. 11.19. Jer. 31.33. and 32.39. Deut. 30.6. John 5.28.1 Thess 1:41 Thess 1:5Ps 40:7Acts 16:14Jer 31:33Jer 32:39Deut 30:6John 5:28but in power, and the holy Ghoſt, and much aſſurance: when the ear is bored, the heart opened, the heart of ſtone (the uncircumciſed heart) taken away, and the heart of fleſh (the circumciſed heart) is bestowed. In a word, God ſpeaks to the dead heart, which is made to hear his voyce, and live; being now inclined to embrace that will of God, to which it was refractory, againſt which it rebelled formerly; being now made ſoft, plyable, receptive, yeelding, bowed and obedient.

p. 81This for the explication of the third Priviledge belonging to the faithfull, viz. Calling.

The Obſervations follow.*

1. They are miſtaken, who teach, Obſ. 1. Joh. Arnold. cont. Til. pag. 397.That the reaſon of Gods calling of ſome rather than others by his Goſpel, is in regard of the greater worthineſs of ſome to partake of it, than of others. We are all in a ſtate of greateſt diſtance from the Caller, and oppoſition to his Call. What worth above others was in the Corinthians, when the Goſpel came firſt to them? The Apoſtle tels them, 1 Cor. 6.9, 10, 11. Such were ſome of you; namely, fornicators, idolaters, adulterers, effeminate, abuſers of themſelves with mankinde, theeves, covetous, drunkards, &c. Commonly, 'tis the darkeſt time of ignorance and profaneneſs in places immediately before the dawning of the Goſpel, God waſhing us when we are in our blood, moſt polluted, perſwading to reconciliation in greateſt enmity, calling in moſt open diſtance: 2 Tim. 1.9. Rom. 9.18. Mat. 11.26. Rom. 5.6, 10. Ex duobus, aetate jam grandibus impiis, Cur iſte ita vocetur, ut vocantem ſequatur: Ille autem non ita vocetur, ut vocantem ſequatur, nolito judicare, ſi non vis errare. Inſcrutabilia ſunt judicia Dei; Cujus vult miſeretur. Aug. de bon. perſ. cap. 8.2 Tim 1:9Rom 9:18Matt 11:26Rom 5:6Rom 5:10our calling is not according to works, but according to purpoſe: ſo reſolved by Chriſt, even ſo, Father, becauſe it ſeemed good to thee. Elſe why God calleth one rather then another, do not judg, if thou wouldſt not err. Before calling, we were not only without ſtrength, and full of impotency, but enemies, and full of antipathy: we are not holy, or willing to be ſo, and therfore called; but called, and therfore holy. Men finde a thing lovely, and love it; God loves a thing, and thereby makes it lovely.

2. With as groſs an errour are they deluded, Obſ. 2.who make this calling of God to ſtand in moral perſwaſions: in the perſwading power of threatnings, exhortations, Remonſt. Col. Hag. p. 260.promiſes of the word, whereby men (ſay they) are moved or drawn in a moſt ſutable way to their own nature. That God uſeth the perſwaſion of precepts and promiſes &c. in his Word, Suavis motus in Verbo, & fortis tractus in Deo.'tis granted; but that in effectuall vocation he uſeth no more, we deny. Illumination of the underſtanding barely by p. 82the word, is but naturall and common, natural reaſon being thereby only perfected, not ſpirituallized; and with its cleareſt light apprehending ſpirituall objects but naturally; and all the motions of the Will towards any objects which are ſo apprehended, are but common and carnal motions; upon a natural mans underſtanding of threatnings or promiſes, when his Will puts forth its motions in fear, love, hope, joy, hatred toward good or evill, all theſe motions are proportionable to the light of the Underſtanding which bred them; and therfore, as they were cauſed by apprehenſions of good or evill to ones ſelf, ſo they amount to no more then naturall propenſions to ſelf-preſervation. But ſpiritual illumination, whereby we ſee a raviſhing beauty and excellency in holineſs, and apprehend Chriſt the chiefeſt of ten thouſand, valuing every way of God above all the pleaſures of ſin, Internâ & ineffabili poteſtate operantur in cordibus hominum, non ſolùm verae revelationes, ſed bonae voluntates. Aug. cont. P. l. 1. c. 24.is joyned with a ſpiritual motion of the Will towards every way of God in holy a reſolution, vehemency, conſtancy. How can a bare repreſentation of Gods will, an objective repreſentation by way of propoſall of threatnings, promiſes, &c. create or work any real effect upon the heart? why then are not thoſe that know moſt, moſt obedient? why are not thoſe that have the beſt gifts in knowing how to repreſent truths, moſt ſucceſsfull in their Miniſtry? why are not Satans ſeducements to evill alwayes more effectuall then the Words perſwaſion to holineſs, he both repreſenting ſinfull objects, Deut. 29.3, 4. Joh. 12.37. Neh. 9.29. Joh. 6.36, 37. Iſa. 53.1.Deut 29:3Deut 29:4John 12:37Neh 9:29John 6:36John 6:37Isa 53:1and our naturall corruption in underſtanding and will being on his ſide? How can the bare propoſal of an object make a dead, a deaf man regard? How frequently have morall intreaties been rejected, when uſed by the best of men? What is all the outward ſhining of light to a blind man? How is bare morall perſwaſion that ſtrength which raiſed up Chriſt from the dead? Epheſ. 1.19.Eph 1:19Or, what is it in compariſon of that new creation, reſurrection, renovation, new birth, afforded in effectual vocation? Moral ſwaſion only moves objectively, and in the ſtrength of the propoſal of a good: Now as a man is, ſo will any p. 83thing that is propounded ſeem to him; ſo long therfore as a man is naturall, and not born again, ſupernatural bleſſings propounded to him, cannot ſo affect the Will, that he ſhould embrace and receive them: Iſtam aliquando gratiam fateatur, quâ futurae gloriae magnitudo non ſolum promittitur, verum etiam creditur; nec ſolum revelatur ſapientia, ſed et amatur; nec ſuadetur ſolum quod bonum eſt, ſed & perſuadetur. Aug.but the Will muſt be wrought upon by a powerfull operation, overcome and changed, before an offered good can be effectually embraced. All the verbal intreaties in the world to a man ſpiritually dead, are but as the rubbing of, and putting hot waters into the mouth of one that is naturally dead. We are taught therfore to whom to feek for ſaving benefit in our enjoyment of the word: The word is only Gods by way of ordination, and His only by way of benediction; though he hath not taken away his word from us, yet if he take away himſelf from his word, 'twil not profit. Whither ſhould we go but to him; and how, but by him? Draw us, Lord, and we ſhall follow thee.

3. As much over-ſeen as the former, Obſ. 3. Corvin. contr. Bogerm. p. 263are they who labour to maintain, that Notwithſtanding all the power put forth in our effectual vocation, there is a liberty in the Will to oppoſe the work of converſion, Joh. Goodwin Yo. Eld. p. 66.even to the fruſtration and defeature of it: Or, that Putting all the operations of grace that need to be put into the balance, a mans freewill muſt turn the ſcales, and determine the caſe, whether a man ſhall be converted or no, accept of grace, or refuſe it. But, according to this heterodox Poſition, it will follow, That not God by his grace, but man by his free-wil is the principal cauſe of his converſion. For, if God by putting forth all his ſtrength in mans converſion, doth no more then afford to the Will a middle kinde of ſtate of indifferency, hee concurrs to the act of converſion, or to the change of the will from that indiffereny, not principally, or predominantly, but only by way of concomitancy, contingently and conditionally; namely, if the Will pleaſe by its naturall power to move from its indifferency: ſo that the Will receives from God the leſs, which is, to be put into a middle ſtate of indifferency to convert, or not convert; and that which is the greater, and which determins p. 84the act, the Will performs of it ſelf. And in converſion more muſt be attributed to mans Wil, Si nobis libera quaedam voluntas ex Deo eſt quae adhuc poteſt eſſe bona vel mala, bona verò voluntas ex nobis ſit; melius eſt id quod à nobis, quàm quod ab illo. Aug. de pecc. mer. & rem. l. 2. c. 18.then Gods work: for, None is therefore holy becauſe he may be ſo if he wil, but becauſe he is truly willing to be ſo: onelyonly the former this opinion attributes unto God, and the later to free-wil. And how can the patrons of this errour ever truly pray to God for the grace of his Spirit? what ſhould they pray for? ſufficient grace to convert if they will? no: that's univerſall, and received by the worſt. Or ſhall they pray for the good uſe of that grace? Neither: for the good uſe of grace they hold to come from the Wil, which muſt by no means be determined by God, but be indifferent, whether to convert, or not: And if God onelyonly gives a power to will to convert, but it is alone from the Will to wil to convert, it follows, that Gods grace affords no more help to John who is converted, then to Judas who is not; and ſo it will inevitably follow, That John made himſelf to differ from Judas by ſome act of his own, which he received not from grace, contrary to that of the Apoſtle, 1 Cor. 4.7.1 Cor 4:7Who made thee to differ? For John and Judas are not really made to differ by grace, neither of them receiving any other grace but to convert if they will, and they are not made to differ by what they equally receive; Bunez. in 2. 2dae, q. 19, art. 1. cited by that moſt learned Profeſſour of Divinity, Dr. Ward, in his Book, called, Gratia diſcriminans. Cum Deus vult id fieri quod non niſi volentibus hominibus oportet fieri, inclinat eorumcorda, ut hoc velint. Aug. de praed. l. 1. c. 20.therfore they differ in that John would make uſe of grace afforded, and Judas would not: whence it follows, that John might thus glory before God; Lord, I give thee thanks that thou didſt afford me the help of thy grace, which was a power for me to wil to convert; but the ſame help thou didſt afford to Judas, only I added that which ſupernaturally thou didst not give me, namely, to will to convert, and to wil to uſe thy help: and when I received no more from thee then Judas did, yet I have effected that which Judas did not, I being converted, and he not: and therfore I am no more indebted to thee, then that Judas who is not converted. But how would ſuch a ſpeech as this grate upon Chriſtian ears! And therfore it muſt be yeelded, that John received from God not onelyonly a power to be willing to convert, p. 85but alſo the will it ſelf: and this very thing [to wil] is aſcribed to God by the Apoſtle, Epheſ. 2.12, 13. It is God that worketh in you to wil. Non eſt devotionis, dediſſe prope totum; ſed fraudis, retinuiſſe vol minimum. Proſp. cont. Col. c. ult.It is not devotion to attribute to God almoſt all in our converſion; but deceit to keep back even the leaſt. Now God hath promiſed to give us even the wil it ſelf to beleeve. Ezek. 36. I wil cauſe you to walk in my commands. And if God work in us this only, to be able to will to convert, but man himſelf the wil to convert, the greatneſſe of that myſtery of predeſtination mentioned by the Apoſtle, comes to nothing; and that profound queſtion, why God calls many to ſalvation, to whom he gives not effectual grace wherby they may will to be converted. This Queſtion (I ſay) may eaſily be anſwered; for, according to the Arminians, who ſay, God gives a power only to convert, and the perſon called hath it from himſelf actually to convert; it may be anſwered, Thoſe who being call'd, God foreſaw to be willing to convert, he elected to life; and thoſe whom he foreſaw not willing to convert, theſe he paſs'd by: Rom. 9.20.33.Rom 9:20Rom 9:33And hereby that ſpeech of the Apoſtle will be altogether ſuperfluous, Who art thou, O man, that reaſoneſt againſt God? and that admiration of the Apoſtle, O the depth, &c. Nor need an Arminian fear ſo much, by grantſng this irreſiſtible, indeclinable, invincible work upon the heart of one that is converted, that the Will would be raviſh'd, and forced to conſent contrary to its bent, whether it would or no: for when God by his efficacious grace works in the Will to wil, this efficacious grace puts into the Will a non-reſistency, and taketh away actuall reſiſtency: ſo that it is as impoſſible that theſe two ſhould co-exiſt and meet together in the Will, to be wrought upon with efficacious grace, and to reſist, as for the Will in the ſame moment to reſiſt, and not to reſiſt; to will to reſiſt, and to will not to reſiſt. So that it is a contradiction, to ſay, When efficacious grace determines invincibly and indeclinably mans Will, it compels the Will, in working upon it whether it will or no; for that which grace works in it, is this, to will; the Will being never againſt p. 86the working, Subventum eſt infirmitati voluntatis humanae, ut divinâ gratiâ indeclinabiliter & inſuparabiliter ageretur. Infirmis ſervavit ut ipſo donante invictiſsimè quod bonum eſt vellent, De cor. & Gra. c. 12. Prima gratia data primo Adamo, eſt, quâ fit, ut habeat homo juſtitiam ſi velit; ſed gratia potentior eſt in ſecundo Adamo, quâ fit, ut velit, tantóque ardore diligat, ut carnis voluntatem contraria concupiſcentem, voluntate Spiritus vincat. Id. Ib. Inſpiratâ gratiae ſuavitate per Spiritum ſanctum, faciente plus delect are quod praecipit, quàm delectat quod impedit. Ea quae pertinent ad juſtitiam ſic delectant animum, ut quicquid aliud dolor impedit, delectatio ſuperat, Aug.when under the working of efficacious grace; the ſweetneſſe of grace inspired by the holy Ghoſt, making the ſoul more to be delighted with what is commanded, than with what would hinder it: which (as Augustine calls it) is a delight victorious and conquering.

And the truth is, this efficacious determination of the Will by grace, is a moſt happy adjutory to the Wils liberty, taking away nothing but onelyonly the pravity and rebellion of it; the holy Ghoſt tempering its working to the diſpoſition of the Will, Liberum arbitrium non corrumpitur quoad agendi radicem, ſed terminum. Paul. Ferrius c. 19. p. 6.that it may act with ſuch liberty as becomes its own nature, and by grace never be deſtroyed, but perfected: The Spirit of God not taking away the natural liberty of the Will which is by creation, but onelyonly the pravity thereof, which comes into it by mans corruption: Grace not ſlaying, but ſanctifying, and not aboliſhing, but elevating it to move to a ſupernaturall good.

4. How are we bound to bleſſe God for his Goſpel, Obſ. 4.which is his voyce to call us from ſin and miſery? Admire his goodneſs, that when he only calls the moſt with his works, he ſhould alſo call us with his word. What could God do more for a Nation? What are Kingdoms without the Goſpel, but dens of theeves, dungeons of darkneſs, but as the world without a Sun? Pſal. 147.Ps 147The heathen have not the knowledge of his Law. He made his Goſpel dawn, when we were in our darkeſt and deepeſt Idolatry: he call'd Brittain from the worſhipping of [Apollo and Diana] dumb Idols, to ſerve the living God. What was there in us worth the calling to us, when we lay ſweltring in ſuch abominations? When men call either to God or man, 'tis to get p. 87good; but Gods call was to give good: he call'd us not becauſe we were good, but to make us ſo. Let us not receive the grace of God in vain: In a land of light, tremble to live in the works of darkneſſe. We having the light of the Goſpel, ſhould do our work better then thoſe who only have the dim light of Nature; O England, be not weary of it. Take heed of ſhutting your eyes againſt the light, or putting out the light becauſe it ſhines in your eyes: Be not weary of God. Forget not your ornaments and attire. Run not away when God calls. Think it not a diſgrace to attend the hearing of that which it is your greateſt honour to obey. Let not your ſtomack decay becauſe your food is ſo plentiful. Rejoyce in the light not for a ſeaſon only. John 5.35.John 5:35Let not the Proverb take place here, Every thing is pretty while 'tis young: The longer you enjoy, the more rejoyce in the word. Let new food finde new ſtomacks; or rather, the ſame food continually new brought. Take heed leſt wantonneſſe under, procure a want of the word. While your are on this ſide Canaan, love to feed on Manna. What a ſhame is it, that God ſhould call louder to us then ever he did to any, and yet that we ſhould hear worſe then ever any did?

5. The dignity and duty of the Miniſters of the Goſpel: Obſ. 5.1. The dignity; in that God calls by them, they are his mouth, as the Goſpel is his voyce. God beſeecheth by them to be reconciled: they are his Ambaſſadors, his Stewards, his fellow-workers, they are fathers, ſaviours; their work is for the good of ſouls; not for the estate with Lawyers, nor for the body with Phyſicians: 'tis the heavenly inheritance which they teach you to procure, the blood of Chriſt which they direct to receive. You are led by them to Chriſt. Auguſtine ſpeaks to God thus concerning Ambroſe, Ad eum per te ducebar neſcius, ut ad te per eum ſciens ducerer.who was an inſtrument of his converſion; I was led by thee to him unawares, that by him I might through knowledge be led to thee. 2. Their duty; Miniſters ſhould labour to uphold the dignity of their calling: the way to do ſo, is, more to deſire to be profitable, then pompous. Miniſters are to call, p. 88and cry: if they be ſilent, who ſhould ſpeak? If peoples luſts hate a faithfull Miniſter, yet their conſciences (even then) honour him, as is cleer in Herod. Miniſters muſt call aloud, they muſt tel people of their ſin, thunder out the judgments of God againſt ſleepy ſinners: they who muſt not be dumb dogs, muſt neither bite the children in the houſe, nor ſpare the theeves. If any ſin in a Miniſter be unpardonable, 'tis ſilence. They muſt call often, giving line upon line, not being weary of calling, waiting with patience when a ſinner may repent: Importunity at length may prevail. They are animarum proci, Wooers of ſouls to Chriſt; one denyall muſt not diſcourage them: All the day long they muſt ſtretch out their hands; they muſt never be ſpeechleſs till they die. They muſt call in the language of God; 1 Pet. 4.11. 2 Cor. 2.17.1 Pet 4:112 Cor 2:17they muſt ſpeak as the words of God, with demonstration of the Spirit. There muſt not be a ſinfull curioſity in handling the word: better the Grammarian ſhould reprehend, then the people not underſtand. Miniſters muſt not ſo call, as to cauſe astoniſhment, but underſtanding in people: pithy plainneſs is the beauty of preaching. What good doth a golden key that opens not? The kingdom of God is not in word, but power. And as preaching muſt not be curious, ſo neither over-ſlight, conſiſting of raw, ſudden, indigeſted meditations: The word muſt not be torn, but divided; not toſſed, but handled; the Text not named only, but followed: there muſt be a diligent kinde of negligence in handling the word. They muſt not forbid and unbid in their lives, whom they call in their doctrine. They who are Callers, muſt live like called ones themſelves, not neglecting that to which they perſwade others: The health of a Miniſters honour can never be maintain'd in the air of a corrupt life. If we would have none to deſpiſe us, we muſt be examples.

6.Obſ. ult. The called of God ſhould live ſutably to their calling. They muſt walk worthy of it. If men be called to an office, they muſt wait upon it accordingly. Rom. 12.7.Rom 12:7A baſe deportment becoms not thoſe in high place: Joſeph call'd to ſtand before Pharaoh, p. 89throws away his priſon-garments: 2 Theſſ. 1.11. 1 Pet. 2.9.2 Thess 1:111 Pet 2:9Saul call'd to a kingdom, had another heart. The vertues of him that calleth muſt be ſhewn: 1. Humility and ſelf-debaſing, conſidering ſo great a God regarded ſo poor a worm. Remember, as it was a dung-hil from whence God took thee; ſo thy unwillingneſs was great to leave it; and how long God was making thee willing to do good to thy ſelf; how thou hadſt nothing to ſet up with; that thy portion was nothing but pride and poverty. 2. Pity to thoſe that are uncalled: the elect of God muſt put on bowels; they that have obtained mercy, muſt pray that others may do ſo. Look upon others ſins with more trouble than thine own ſorrows: Pity thoſe that cannot pity themſelves: weep over their dying ſouls; thy ſoul hath been in the ſtate of theirs. Call after others, if God hath called thee, Luke 22.32.Luke 22:32and pray that God would make them hear. Embrace the company of the worſt, to make them good, not as a companion, but a Phyſician. 3. Contempt of the world: Acknowledg thy dignity; be above thoſe trifles, which thou (a childe) didſt magnifie. A Chriſtian is called to a kingdom; 2 Theſſ. 2.14. Col. 1.13. Phil. 3.14. 1 Theſſ. 2.12.2 Thess 2:14Col 1:13Phil 3:141 Thess 2:12he hath an high calling; all that the world can give him he ſhould lay at his feet: His heart muſt be where his treaſure is, and his treaſure onelyonly where Chriſt is. OnelyOnly he can look upon the world as ſmall, who hath look'd upon Chriſt as great. How unſutable is it to ſee a King raking in the dunghil, or making hay with his Scepter? 4. A preferring that voyce before all other, which called thee: Cant. 2.8. John 10. Epheſ. 4.14. Gal. 6.Song 2:8John 10Eph 4:14Gal 6It is the voyce of my beloved: My ſheep hear my voyce. Let not the voyce of a ſtranger with-draw thee; Be not toſſed up and down with every winde of doctrine; be not a follower of men: Walk by rule, not example. Whenſoever the world, or thy own heart call thee, rather fear them, than follow them. Follow others, as they Chriſt. Love that voyce of Chriſt that calls thee from thy ſweeteſt ſin: Value one promiſe of his above the ſweeteſt muſick. Let every Scripture threat be more dreadfull than a thunder-clap. 5. Delight in calling upon him that called thee: Prayer p. 90is the called ſouls eccho back again to God: As ſoon as Paul was called, Acts 9.11.Acts 9:11he prayed. God ſaw nothing in thee, and yet he called after thee: how much is there in God, for which thou ſhouldſt call after him? Deſire him to draw thee neerer to himſelf, to call thee to him cloſer, to keep thee, as he hath call'd thee to him. 6. Be thankful for thy vocation, 1 Theſ. 2.12. 2 Theſ. 2.14.1 Thess 2:122 Thess 2:14that God ſhould call thee when there was nothing but woe and unwillingneſs, and ſhould paſs by others better accompliſh'd. Let his free grace have all the glory. Who ſhall ſpeak of God, if thou beeſt ſilent? Let heart, and tongue, and life advance him.

Hitherto of the two first parts of the Title: viz. 1. The Perſon who wrote this Epiſtle: And 2. The Perſons to whom he wrote it.

The Third follows. The Prayer; wherein the perſon writing ſalutes the perſons to whom he wrote, contained in the ſecond Verſe, in theſe words: