Commentary on Jude, Biblical commentary · Verse 1

Commentary on Jude · Biblical commentary · Verse 1

p. 1VERSE 1.

Jude the Servant of Jeſus Chriſt, and Brother of James, to them that are ſanctified by God the Father, preſerved in Jeſus Chriſt, and called.

THis Epiſtle, as others, beginneth with uſual Chriſtian ſalutations; theſe are continued through the two firſt Verſes, in which you have,

1. The perſon ſaluting, Jude, the Author of the Epiſtle.

2. The perſons ſaluted, the Beleevers of that age.

3. The form of ſal…tion, Verſ. 2. Mercy, and peace, and love be multiplyed.

This firſt Verſe preſenteth us with the two firſt Circumſtances, p. 2the Saluter, and the ſaluted. 1. The Saluter is deſcribed by his name, Judas; his office and condition of life, the ſervant of Jeſus Chriſt; by his kindred and relation, and Brother of James. 2. The Saluted they are deſcribed, 1. By their condition, foreign called, that is to be read firſt, as Beza. 2. By the effects and manifeſtations of it, which are two: 1. Sanctified by God the Father. 2. Preſerved in Jeſus Chriſt. Theſe are the parts, I ſhall explain them branch by branch in the order propounded, with practical hints from each, which I ſhall handle in no fuller latitude then the preſent Text will allow.

1. The Saluter, and there his name Judas, called alſo Thaddeus, Mat. 10. 3. and Lebbaeus; theſe ſeveral names implying the ſame thing, and were given him either by the people or the Diſciples, partly to diſtinguiſh him from Judas the Apoſtate, partly to note his conſtancy in confeſſing and praiſing God; for ſo it ſignifieth, as you may ſee Gen. 29. 35. Now Leah ſaid, I will praiſe the Lord▪ therefore ſhe called his name Judah. Divers note hence, 1. That Chriſtian names ſhould be ſignificant, ſuch as may remember us of duty. Again,Obſervations. 2. That it is lawſul to divulge or conceal our names in our writings, according as it may make for the glory of God, to do either the one or the other. Jude mentioneth his name, but Paul doth not, or whoſoever was the Author of the Epiſtle to the Hebrews. 3. That godly men and wicked may both be called by the ſame name: So Judas the Apoſtle, and▪ Judas the Apoſtate: There was Enoch Cains ſon, Gen. 4. 17. and Enoch Seths ſon of the Church line, that walked with God, Gen▪ 5. 22. But to mention theſe things is more then enough; the next circumſtance will afford us more.

2. His office and condition, the Servant of Jeſus Chriſt. It is a thing uſual with the Apoſtles to prefix this among other their honorary titles; as Rom. 1. 1. Paul a Servant of Jeſus Chriſt: ſo Phil. 1. 1. The greateſt honour that he would put upon himſelf and Timothy, was this, Paul and Timotheus the Servants of Jeſus Chriſt. This term, a ſervant of God or Chriſt, in the uſe of Scripture, is ſeveral ways applyed▪ 1. It may be underſtood of any kind of ſubſerviency to p. 3Gods Will and ſecret Counſels, or inſtrumentality in the execution of his Decrees: ſo wicked men may be ſaid to be Gods ſervants, ſo far forth as he ſerveth his deſigns of their endeavors: as Cyrus was Gods ſervant, becauſe he ſhould perform all his pleaſure: ſo Nebuchadnezzar, Jer. 27. 6. Theſe things have I given into the hands of Nebuchadnezzar my ſervant. 2. It noteth a pious care to perform Gods revealed Will; they that out of a ſenſe of his love reſign up themſelves to do his Will, are called his ſervants▪ ſo he that is called in the Lord, whether he be bond or free, is ſaid to be Chriſts ſervant, 1 Cor. 7. 22. So godly Maſters are ſaid to have the Lord for their Maſter, Epheſ. 6. 9. Knowing that your Maſter is alſo in Heaven: In the former place he ſaith, a ſervant is Gods freeman; and here, that a Maſter is Gods ſervant. 3. It noteth deſignation to any publique office for Gods glory; thoſe that do more eminently or more nearly ſerve God in ſome peculiar office, are called his ſervants; as Magiſtrates. Rom. 12. 4. He is the Miniſter of God for thy God: And verſ. 6. Gods Miniſters attending continually for this thing. But yet more eſpecially they are called Miniſters and ſervants, who ſuſtain the publique Offices of the Church; as 2 Tim. 2. 14. The ſervant of the Lord muſt not ſtrive, but be gentle to all m…n, apt to teach; patient; meaning one employed in the publique Miniſtry. So the Prieſts of the Old Teſtament were called the Lords ſervants, as Pſal. 134. 1. Behold, bleſs ye the Lord all ye ſervants of the Lord, which by night ſtand in the houſe of the Lord; He ſpeaketh to the Prieſts that were to watch in the Temple: and in this ſence it is ſaid, Amos 3. 7. I have ſent my ſervants the Prophets. But now among theſe Miniſters and Officers of the Church, the Prophets and Apoſtles are ſtiled ſo by way of eminency: Yea yet further▪ Chriſt, becauſe of his Office of Mediator, which is the higheſt Office, and proper to the Head of the Church, is called Gods Servant; as Iſai. 49. 3. Thou art my Servant: and Iſai. 53. 11. By his knowledg ſhall my righteous Servant juſtifie many. To apply all now to the caſe in hand; Jude is called a ſervant of Jeſus Chriſt, not only as one that had given up himſelf to do his Will as a Chriſtian, but as an Apoſtle p. 4**See my Expoſition on Ja… ▪ 1. 1.Let us now obſerve ſomething hence.

Obſerve firſt, That Jude placeth his ſervice among his Titles: Obſervat. 1.He might have urged other things to render himſelf honorable to the world, but he doth not ſtand upon thoſe things, it is enough for him to ſay, Jude a ſervant: As Jude the Lords Couſin calleth himſelf his ſervant; ſo doth Mary the Lords Mother ſtile her ſelf his handmaid, Luk. 1. 38. Behold the handmaid of the Lord: And the Apoſtles generally urge it as one of the faireſt flowers in their garland, the honour of being Chriſts ſervants; yea Chriſt himſelf counteth it no diſhonour to be ſtiled Gods ſervant: The meaneſt offices about Princes are accounted honorable; to be a Groom there, is better then to be a Lord elſewhere: Servire Deo regnare eſt, it is royal and kingly to be Gods ſervant; indeed every ſervant there is a **1 Pet. 2. 9. Rev. 1. 6.1 Pet 2:9Rev 1:6King; as Zeba and Zalmunna ſaid of Gideons Brethren, They each one reſembled the children of a King: ſo all theſe are ſpiritual Kings, that live the nobleſt and freeſt life in the world. And as we have a glorious Maſter, ſo conſider your fellow-ſervants; the glorified Saints and we make but one family, Epheſ. 3. 15. And the Angels themſelves are called his Miniſters, Pſal. 103. 21. Ye Miniſters of his that do his pleaſure; they are a part of Gods attendance, and wait upon their Maſters perſon: When we have ſuch fellow-ſervants, we ſhould not count our work a ſlavery and baſeneſs; it can be no diſparagement to us to be in the ſame rank and order with the Angels and Saints departed. Well then, Learn to value the honour that you have by Chriſts ſervice; as that Emperor counted it a greater priviledg to be a Member of the Church, then Head of the Empire: Look upon duty as an honour, and ſervice as a priviledg; Honorabilia legis, Hoſ. 8. 12. ſo the Vulgar: And if ever you be put to your choyce, either to enjoy the greateſt outward honours, or to ſerve Chriſt with diſgrace, chooſe the latter. Moſes refuſed to be called the ſon of Pharaohs daughter when he came to age, Heb. 11. 24, 25. Galeacius Carraciolus left the honour of his Marquiſate for an obſcure life and the Goſpel at Geneva: Indignities and diſhonours done you in the way of duty, are honours; reproaches for Chriſts ſake are p. 5treaſure, Heb. 11. 26. One of Pauls honorary titles is, Paul a Priſoner of Jeſus Chriſt, Philem. 1. and elſewhere he holdeth up his chain in a kind of triumph, For the hope of Iſrael am I bound with this chain, Acts 28. 20. What ever befalleth us in and for our ſervice to Chriſt, be it never ſo diſgraceful, it is rather a mark of honour, then a brand of ſhame.

Obſerve again, His relation to Chriſt is expreſſed by ſervice; Obſervat. 2.as he deſcribeth himſelf to be James's Brother, ſo Chriſts Servant; by that means he was entitled to Chriſt: if we would be Chriſts, we muſt do his Will; our **John 12. 26.John 12:26relation ariſeth from ſervice: Therefore I ſhall here take occaſion to ſhew you what it is to be Chriſts ſervants. 1. Who ever is Chriſts ſervant muſt reſign and give up himſelf wholly to the Will of Chriſt; for he that is Chriſts ſervant, he is ſo by Covenant and Conſecration: We are indeed Chriſts by all kind of rights and titles; he made us, and not we our ſelves; no creature is of its ſelf, and therefore it is not its own, but anothers: It is Gods Prerogative alone to love himſelf, and ſeek himſelf, becauſe he alone is without obligation and dependance; but we owe our ſelves to him, and therefore cannot without robbery call our ſelves our own. Your **Pſal. 12. 4.Ps 12:4tongues are not your own to ſpeak what you pleaſe, nor your hearts your own to think what you pleaſe, nor your hands your own to do what you pleaſe; by virtue of your Creation you are anothers, and are bound to live and act for another, according to his Will, for his Glory. But this is not all; By Redemption you are Chriſts; Ye are bought with a price, 1 Cor. 6. 20. as the redeemed are bound to ſerve him that ranſomed them: If a man had bought another out of captivity, or he had ſold himſelf, all his ſtrength or ſervice belonged to the Buyer: Chriſt hath bought us from the worſt ſlavery, and with the greateſt Price; no thraldom ſo bad as bondage to Sin and Satan, no Priſon ſo black as Hell, and certainly Chriſts Blood is better then a little money: So that to live as if we were at our own diſpoſe, is to defraud Chriſt of his purchaſe. Thus we are Chriſts by Creation and Redemption; but now if we would be his ſervants, we muſt be his by voluntary contract, and ſpiritual reſignation: Yield p. 6up your ſelves, &c. Rom. 6. 13. Chriſt loveth to have his right and title eſtabliſhed by our own conſent. We take Chriſt for Lord and Maſter, and give up our ſelves to him, that we may be no longer at our own diſpoſe, and therefore it is not only robbery, but treachery and breach of Covenant to ſeek our ſelves in any thing. This reſignation muſt be made out of a ſenſe of Chriſts love to us in his death and ſufferings: 2 Cor. 5. 15. Chriſt dyed, that they which live ſhould not henceforth live to themſelves, but unto him that dyed for them: We enter upon other ſervices out of hopes, but we enter upon Chriſts ſervice out of thankefulneſs. Again, This reſignation muſt be univerſal, without reſervation of any part: You muſt have no other Maſter but God; Mat. 6. 24. Ye cannot ſerve two Maſters, ye cannot ſerve God and Mammon. Uſually men divide themſelves between God and the world; they would give their Conſciences to Chriſt, and their hearts to Mammon: The Devil pleadeth for a part, for by that means he knoweth that the whole will fall to his ſhare; therefore all, the whole man, in vow, purpoſe and reſolution, muſt be given up to God. 2. Having given up your ſelves to Gods ſervice, you muſt walk as his ſervants, that is, not as you liſt, but as the Maſter pleaſeth: The Angels are Gods Miniſters, doing his pleaſure, Pſal. 103. 21. A ſervant hath no will of his own, but hath given up his liberty to the directions and commands of another; therefore if you be Gods ſervants, you muſt earneſtly deſire the knowledg of his Will, and readily comply with it; you muſt not do things as they pleaſe ſelf and fleſh, but as they pleaſe God: David beggeth for knowledg as Gods ſervant, Pſal. 119. 125. I am thy ſervant, grant me underſtanding, that I may know thy Teſtimonies. A faithful ſervant would not willingly offend his Maſter, and therefore would fain know what is his will: They plead with God, and ſearch themſelves, Rom. 12. 2. and all to know his pleaſure; and not only to know it, but to do it, otherwiſe they are worthy of many ſtripes by Chriſts own ſentence: The Maſters will ſhould be motive enough, 1 Theſ. 4. 3. & 5. 13. 1 Pet. 2. 15. If God will have it ſo, if Jeſus Chriſt will have it ſo, it is enough to a faithful ſervant: The very ſignification p. 7of Gods Will carryeth with it reaſon enough to enforce the practiſe of it. Yea you muſt equally comply with every Will of God, not only with the eaſie and pleaſant ways of obedience, but ſuch as croſs luſts and intereſts. When two men go together, a man cannot tell whom the ſervant followeth till they part: When God and our luſts or our intereſts command contrary things, then you are put to the tryal whether you are Gods ſervants.

Again, Obſerve from the proper acception of the phraſe,Obſervat. 3. as it is applyed to thoſe that ſtand before the Lord in ſome ſpecial Office and Miniſtration; as to the Apoſtles, and by conſequence to the Miniſters of the Goſpel. The Note is, That Miniſters are ſervants of Jeſus Chriſt; Paul a ſervant, and Jude a ſervant. We are to deal between God and the Soul, Factors for Heaven; there is many a good inference may be collected from this Notion, I ſhall refer all to two heads, the Ministers Duty and the Peoples. 1. It hinteth Duty to Ministers, it teacheth us diligence in our Lords work, for we are Servants, and muſt give an account, Heb. 13. 17. what good we have done in our places, how we have employed our parts, improved our Intereſts, for his glory. Math. 25. 19. After a long time the Lord of thoſe ſervants cometh and reckoneth with them. We are entruſted with the talent of gifts, with the talent of office and authority in the Church; now God will ſee what we have done for his Glory, whether we have beaten our fellow ſervants, or helped them in the way of Salvation; whether our pound hath been hidden in a napkin, or layd out for the gain of Souls. Again, it hinteth faithfulneſs: We are not to trade for our ſelves, and to drive on our own deſigns of credit and advantage; we are ſervants, employed for the Maſters uſes: Gal. 1. 10. Do I yet pleaſe men? If I pleaſed men, I ſhould not be the ſervant of Chriſt. A man that ſets up for himſelf, is to trade for himſelf; but all that a ſervant doth, ſhould be for his Maſters honour and profit. 2. It hinteth duty to the people; Regard Miniſters as ſervants of Chriſt, that you may give their perſons all due honour; conſider, God hath retained them as for a nearer ſervice to himſelf: 1 Cor. 4. 1. p. 8Let a man ſo account of us as of the Miniſters of Chriſt, and Stewards of the Myſteries of the Gospel. The world counteth the Calling probroſum artificium, a ſordid artifice and way of living, whereby men ſet their tongues and parts to ſale, and think that of all Callings this can beſt be ſpared; therefore it is high time to aſſert the dignity of the Office: Men ſhould not think ſo baſely of thoſe who are Chriſts ſervants, not only to do his buſineſs, but to wait upon his perſon, his ſpecial Attendants; nay **2 Cor. 5 20.2 Cor 5:20Embaſſadors, that imperſonate and repreſent their Maſter. Again, Bear our doctrine with meekneſs and patience; we are but ſervants: if the meſſage which we bring be diſpleaſing, remember it is the will of our Maſter; it is not in our power to comply with your luſts and humors, if the Scripture doth not: As God ſaid to Jeremy, Jer. 15. 19. Let them return unto thee, but return not thou to them: ſo you ſhould comply with the Word; we cannot comply with you; The falſe Prophets returned to the people complyed with their humors: We muſt deliver our Meſſage, pardon to whom pardon, terror to whom terror is due; ſervants muſt be faithful: Thus muſt you look upon them as ſervants; yet but as ſervants, that you may not fondly idolize their perſons: What is Paul and Apollos, but Miniſters by whom ye beleeve? 1 Cor. 3. 5. It is the old way of fleſh and blood to ſacrifice to the next hand: And that you may know to whom to go for the fruit of the Ordinance, when we have done our work, there is **Ma…. 3. 11.one that cometh after us who is mightier then we, ††1 Cor. 3. 6.1 Cor 3:6who giveth the increaſe to what we have planted and watered.

3. The Author of the Epiſtle is deſcribed by his kindred and relation, [and Brother of James.] There were two in the Colledg of the Apoſtles of that name, James of Zebodee, and James the ſon of Alpheus, who was alſo called the Brother of the Lord, that is, his Couſin German, who is the perſon intended; for Jude was his Brother, as Mat. 13. 55. Is not his Mother called Mary? and his Brethren James, and Joſes, and Simon, and Judas? Now this clauſe is added, partly to diſtinguiſh him from the other Judas called Iſcariot, who bebetrayed our Lord. It is good to prevent all viſible ſcandals p. 9Obſervat.and exceptions againſt our perſons. I obſerve this, becauſe the Scripture doth elſewhere, Joh. 14. 22. Judas ſaith unto him, not Iſcariot, How is it that thou wilt manifeſt thy ſelf to us, and not unto the world? The Scripture would not have you miſtake him that ſaid ſo: Men drink leſs freely of a ſuſpected fountain. Partly becauſe this would make the Epiſtle the more welcome: James was of great credit and repute, reckoned by Paul among the Pillars, Gal. 2. 9. From whence obſerve, 1. That it is lawful to uſe the credit of others for the Obſervat.advantage of the Truth. In the 15 of the Acts the Apoſtles might have determined the caſe by their own infallible ſpirit; but for the greater credit ſake they take in the conſent of others, verſ. 23. The Apoſtles, and Elders, and Brethren, &c. Paul dealing with Heathens, quoteth the ſayings of their own Writers in divers places; which may juſtifie the unaffected uſe of ſentences and paſſages out of the ancient Writers of the Church: It is good to bait the naked hook of Truth ſometimes with the advantage of carnal credit. Again obſerve, That we ſhould walk ſo, that we may be an Obſervat.honour to our relations. This is one of Judes titles, the Brother of James; He took it for an honour to be related to ſo eminent an Apoſtle: Worthy men reflect a credit upon their families: To be brother, father, ſon, to ſuch as have deſerved well of the Church, is no mean honour and engagement to virtue. Well then, live ſo that you may not diſgrace your lineage; and you that come of worthy Anceſtors, walk anſwerably to the dignity of your extraction: The images of your Progenitors are not more fullied with duſt, and ſmoak, and age, then they are with your vices: The Spirit of God brands a degenerate Iſſue for walking unworthy their birth, and the priviledges of their blood, 1 Chron. 4. 22, 23. Vide Junium & alios in locum. So much for the Saluter.

Let us now come to the Saluted, they are deſcribed by their Condition, [called,] by the effects and manifeſtations of it, which are two, Sanctification and Preſervation.

1. Their Condition, [called,] for that both in the conſtruction of the words, and the order of nature, is to be read firſt. There is an outward calling, and in that ſence Chriſt p. 10ſpeaketh, Mat. 20. 16. Many are called, but few are choſen; that is, outwardly called in the invitations of the Word; ſo all wicked men that live within the hearing of the Goſpel; but it ſeemeth they are only called obiter, by the by, as they live among the Elect; thoſe are called foreign, according to purpoſe, Rom. 8. 28. But there is an inward and effectual calling, by the perſwaſion of the Spirit, or the voyce of the Son of God, which cauſeth life, Joh. 5. 25. The Apoſtle ſpeaketh here of the called according to Purpoſe, and that by an inward and effectual calling: Whence note, That it is the condition of the people of God to be a called people; this isObſervat. firſt in their deſcription: ſee Rom. 1. 6. Among whom are ye alſo the called of Jeſus Chriſt: So the Corinthians are ſaid to be Saints by calling, 1 Cor. 1. 2. and Heb. 3. 1. Holy Brethren, partakers of the heavenly calling. Now the Saints are a called people, firſt, Becauſe all they have and enjoy is from Gods1 Reaſon. calling; a Chriſtian is nothing and hath nothing but what God is pleaſed to work in him by his creating Word: Calling the things that are not as though they were, Rom. 4. 18. Now God is pleaſed to work this way, partly to give us a Warrant, that we may poſſeſs our priviledges in Chriſt without intruſion and uſurpation: **Heb. 5.Heb 5No man taketh this honour upon him till he be called of God; This is that we have to ſhew to Conſcience, that we do not preſume and uſurp; we have a calling ſo to do: Why doſt thou vile wretch go to God in the Name of Chriſt? How durſt thou that art a ſinner look him in the face? lay hold of Chriſt? hope for glory? Still the Call is our Warrant and Title. If it ſhould be asked of the gueſts that came in a wedding garment, Friends, how durſt ye come hither, and approach the preſence chamber of the Kings ſon? they might anſwer, We were bidden to the wedding, Mat. 22. So in Mat. 20. Why do not you go into the Vineyard? their anſwer was, No man hath hired us; they had no calling. Partly to give us encouragement; We need not only leave to come to God by Chriſt, but alſo quickening and encouragement, for we are backward▪ In other preferments there needeth nothing but leave, for there men are forward enough; but here guilt maketh us ſhy of God, and p. 11God is forced to call and hollow after us. By nature we are not only exiles, but fugitives: Before God baniſhed Adam, he firſt ran away from him, he ran to the buſhes, and then God called him, Adam, where art thou? Gen. 3. 9. How often doth God hollow after us in the Word before we return, and come out of the buſhes? He maketh proclamation, Iſa. 55. 1. Ho every one that thirſteth, &c. We are under ſpiritual bondage, as the Iſraelites were in Egypt under corporal bondage, and God ſendeth again and again, and out of very anguiſh of heart we will not beleeve him; therefore he calleth and cryeth, Sinners, where are you? why will you not return unto me? Gods outward Call is managed by men, and therefore it is very hard to perſwade them to diſcern the voyce of God; as Samuel would not be perſwaded but that it was Eli called him when it was the Lord: We think it to be the charity of the Miniſter, and will not eaſily acknowledg a call from God, and therefore do not only need leave, but encouragement. Partly becauſe God will work in a way ſuitable to his own nature and ours; fortiter & ſuaviter, ſtrongly like himſelf, and ſweetly with reſpect to us; and therefore he doth not only draw, but call; not only put forth the power of his Spirit, but exhort and invite by the Word; the efficacy of divine grace is conveyed this way more ſuitably to the nature of man; There is grace offered in the Goſpel, and the Spirit compelleth to come in. In all the Works of God, there is ſome word by which his Power is educed and exerciſed: In the Creation, Let there be light, &c. At the Reſurrection there is a Trump, and the voyce of an Archangel, Ariſe ye dead, and come to Judgment. In all Chriſts miraculous cures there are ſome words uſed, Be thou clean, and Be thou whole, and Be thou opened; and to Lazarus in the grave Chriſt uſeth words of miniſterial excitation, Lazarus, come forth: So in converting a ſinner, there is not only a ſecret power, but a ſweet call and invitation; ſome word by which this power is conveyed and repreſented in a way ſuitable to our capacity. For all theſe Reaſons doth God work grace by calling.

Again, Gods people are well ſtiled a called people, becauſe2 Reaſon. p. 12they are ſo many ways called: from ſelf to Chriſt, from ſin to holineſs, from miſery to happineſs and glory. They are called from ſelf to Chriſt, Mat. 11. 28. Come unto me all ye that are heavy laden: The main end of a call is to bring Chriſt and the Soul together; every diſpenſation of God hath a voyce; and God ſpeaketh to us by Conſcience, by his Works, by benefits, by croſſes, but chiefly by his Word, the application of which by the Spirit is as it were an awakening call: but the chief call of God is by the voyce of the Gospel, wherein the offers of grace are diſcovered to us; C…me poor wearied Soul, come to Chriſt, and thou ſhalt find eaſe and comfort. Again, they are called from ſin to holineſs, 1 Theſ. 4. 7. God hath not called us to uncleanneſs, but to holineſs: though the immediate end of divine calling be faith, yet the intermediate end is holineſs, as the ultimate end is glory. Thus we are called out of Babylon into Sion, from the Tents of Kedar into the Tents of Shem, from nature to grace, and the power of Satan into the Kingdom of God: in ſhort, this call is a ſeparation from uncleanneſs, and all common and vile uſes. Again, they are called from miſery to happineſs and glory, from aliens to be friends, from darkneſs to light, 1 Pet. 2. 9. from being enemies to be reconciled, from baſtards to become ſons, from veſſels of wrath to be heirs of Glory. With reſpect to all theſe ſorts of calling, it is termed ſometimes an high calling, Phil. 3. 14. ſometimes an holy calling, 2 Tim. 1. 9. and ſometimes an heavenly calling, Heb. 3. 1. It is an high calling, becauſe of the honour and dignity of it; **John 1. 12. Rom. 8. 17. Rev. 1. 6.John 1:12Rom 8:17Rev 1:6it is no ſmall matter to be children of God, coheirs with Chriſt, Kings and Prieſts to God: Many are lifted up, becauſe they have born Offices, and are called to high places in the world; a Chriſtian hath a calling more excellent, he is called to be a Saint, a ſpiritual King, an holy Prieſt to God. It is an holy calling, becauſe of the effect and purpoſe of it: Mans calling may put dignity and honour upon us, but it cannot infuſe grace; it may change our condition, but not our hearts. It is an heavenly calling, becauſe of the Author of it, God by his Spirit; and becauſe of the aym of it, the grace whereby we are called came from Heaven, and its aym and tendency is to p. 13bring us thither: ſee 1 Theſ. 2. 14. 2 Pet. 1. 3. Called us to glory and virtue, &c. We are firſt called to grace, and then to Heaven: firſt the ſweet voyce ſaith, Come unto me, and then the great voyce, Come up hither: from ſelf, ſin and the world we are called off, that we may enjoy God in Chriſt for evermore. You ſee the Reaſons, let us apply it now.

Firſt, It ſerveth to preſs us to harken to the Lords call;Ʋſe 1. Many are kept off by vanity and pleaſures, others by their own fears: To the firſt ſort I ſhall only repreſent the danger of neglecting Gods invitation, and ſlighting a call, Prov. 1. 25, 26. Ye have ſet at nought my counſel, therefore I will laugh at your calamity, and mock when your fear cometh. Gods wrath is never more terrible, then when it is ſtirred up to avenge the quarrel of abuſed Mercy. Men cannot endure that two things ſhould be deſpiſed, their anger or their kindneſs: Nebuchadnezzar, when he thought his anger deſpiſed, he biddeth them heat the furnace ſeven times hotter; and David, when he thought his kindneſs deſpiſed, threatened to cut off from Nabal every one that piſſed againſt the wall. Certainly the Lord taketh it ill when the renewed meſſages of his love are not regarded; and that is the reaſon why where mercy is moſt free, God is moſt quick and ſevere upon the refuſal of it: The Lambs wrath is moſt terrible, Pſal. 2. 10. No fire ſo hot as that which is inkindled by the breath of the deſpiſed Goſpel. What a terrible threatening is there in the place alledged? I will laugh at their calamity: It is the greateſt happineſs when the Lord rejoyceth to do us good, and the greateſt miſery when he rejoyceth to do us evil; Gods laughing will certainly be the creatures mourning. Conſider then what an affront you put upon grace, when every vile thing is preferred before it. When the Lord offered Canaan to the Iſraelites, and they preferred Egypt before it, he ſwore, **Pſal. 95. 10.Ps 95:10They ſhould not enter into his Reſt: And thoſe that preferred a yoke of Oxen, a farm, or marriage, before the Kings feaſt, the King proteſteth againſt them, Luk. 14. 24. None of thoſe that were bidden ſhall taſte of my Supper: Who ever have glory and grace by Chriſt, they ſhall have none.

p. 14For the other ſort, that are kept off by their own fears, they are wont to alledg; It is true, there is mercy in Chriſt for ſinners, but Chriſt doth not call them: My Brethren, what do you look for? an audible voyce to ſpeak to you, Thou John, thou Thomas, &c. In the tenders of the Goſpel you are included as well as others, and why will you exclude your ſelves? If God ſay, Sinners, you ſhould ſubſume and reply, I am chief. I remember it is ſaid, Joh. 10. 3. Chriſt calleth his ſheep by name, and leadeth them forth: How doth Chriſt call them by name? By ſpeaking expreſly to their caſe, as if he did ſtrike them upon the ſhoulders, and ſay, Here is comfort for thee. As at a feaſt, when there is a diſh that we affect ſet upon the table, though all the company be free to make uſe of it, yet we ſay, Here is a diſh for me: So ſhould you apply and take to your ſelves your own portion; though it be propounded generally, yet when God directeth the tongue of his Meſſengers to ſpeak ſo expreſly to your caſe, that is all the calling by name which you can look for, ſince Oracles are ceaſed, and therefore you ſhould ſay, This was a diſh provided for my hungry Conſcience, intended to me, &c. But they will reply, Sure there is no mercy for me, I am ſo unworthy: I anſwer, The invitation taketh no notice of worth, but of thirſt, Rev. 22. 17. Let him that is athirſt come, and whoſoever will let him take of the water of life freely: Thou art not worthy, but thou art thirſty, or elſe whence come theſe groans? And by the way take notice of the pride that is in legal dejection: men are loth to be beholding to Chriſt, they would be worthy before they will come to him; and therefore the Apoſtle uſeth that expreſſion, foreign ▪ Rom. 10. 3. They have not SUBMITTED to the righteouſneſs of God: A proud creature would fain eſtabliſh a righteouſneſs in himſelf, and is loth to ſubmit to take all from another: As an outward proud man preferreth a ruſſet coat of his own before a ſilken garment that is barrowed or given him by another. But they are ſuch ſinners, &c. Anſ. The more need to come to Chriſt; he came to call ſinners, Mat. 9. 13. It is no matter what thou haſt been, but what thou wouldſt be; Chriſt doth not call us becauſe we are holy, but p. 15that we may be holy. Is it a rational plea in outward caſes, I am too poor to take alms? I am too filthy to go to the water to be waſhed? But they have ſtood out againſt ſo many calls already, and ſcorned Gods counſel. Anſ. Wiſdom calleth ſcorners, Prov. 1. 22. Turn ye ſcorners, how long will ye delight in ſcorning? It is a mercy that thou haſt one call more, do not increaſe the guilt that thou complaineſt of. But I know not how to come to Chriſt. Anſ. The blind and the lame are invited to the wedding, Mat. 22. and Wiſdom calleth fools, Prov. 9. 5. Whoſo is ſimple, &c. The ſtray Lamb is brought home upon the Shepherds ſhoulders, Luke 15. Oh that theſe words might be ſpirit and life to you!

Again, It preſſeth us to make our calling and election ſure, 2 Ʋſe.2 Pet. 1. 10. that is, to evidence our election by our calling; for calling it is but election put in act: Election is nothing but Gods love and intention to beſtow ſaving grace upon ſuch and ſuch perſons; and calling is nothing but the actual manifeſtation of Gods love, or the application of ſaving grace: Rom. 8. 30. Whom he hath predeſtinated, them he called: Calling is the firſt and immediate fruit of Election, by which it ſpringeth forth, and is exerciſed on the veſſels of mercy: So 2 Theſ. 2. 13, 14. God hath from the beginning choſen you to Salvation, through the ſanctification of the Spirit, and the belief of the Truth, to the obtaining of the glory of God, whereunto he hath called you by my Gospel. Here is the whole method of Salvation; the firſt riſe and ſpring of mercy was at Election, which breaketh out by effectual calling, and ſo floweth down in the channels of faith and holineſs, till it loſe it ſelf in the Ocean of everlaſting Glory: So that by calling God executeth in time what he decreed before all time; and he that is called▪ may look backward upon eternal purpoſes of grace, and forward upon an eternal poſſeſſion of glory. Well then, if we would get any aſſurance of Gods favour, or of our intereſt in everlaſting glory, the great buſineſs we ſhould labour in, is to clear up our calling; it is the freeſt and ſureſt diſcovery of Gods love, and ſo fitteſt to bottom a confidence or aſſurance: In elective love we have the beſt view of mercy, and a call is the firſt diſcovery and copy of it; for it is an act of p. 16God, which ariſeth meerly from his choyce, preventing and anteceding not only the merit, but the acts and induſtry of the creature: ſee 2 Tim. 1. 9. Other acts of Gods bounty follow the acts of the creature, but this is the firſt motion God maketh to the Soul; he accepts us when we come, but he called us when we did not think of coming: In ſhort, Calling, it is the key of the Gospel, the plank that is caſt out to ſave a ſinking ſinner, a ſure pledg of glory, which is therefore called the high price of our calling, Phil. 3. 14. Once more, here we have the cleareſt and moſt ſenſible experience of the work of grace: After converſion the work may be carryed on tacitly, and with more ſilence; but in calling and converſion (as in all changes) the operations of grace are more ſenſible; we may grow inſenſible, as a plant doth: The ſtep from ſin to grace, is a work of greater difficulty and power, then to go on from grace to grace; as the Apoſtle maketh it a matter of more eaſe to ſave a Saint, then to gain a ſinner, Rom. 5. 8, 9, 10. and therefore degrees cannot be alike ſenſible as change of ſtate. The Apoſtle ſpeaking of the firſt converſion of the Theſſalonians, he ſaith, 1 Theſ. 1. 9. Ye know what manner of entring we had unto you. The firſt approaches of Gods Power and Word to the Soul, as they meet with more oppoſition, ſo they cannot but be more ſenſible, and leave a greater feeling upon us: It were ſtrange if an Almighty Power ſhould work in us, and we no way privy or conſcious to it, and all done as in our ſleep; to think ſo, were to give ſecurity a ſoft pillow whereon to reſt, and to ſuffer men to go away with golden dreams, though they feel no change in themſelves, pleaſing themſelves with the ſuppoſition of imaginary grace wrought without their privity and knowledg. I would not preſs too hard upon any tender Conſcience; I do foreſee the Objection that may be made, namely, That if Calling giveth ſuch a ſenſible experience of the work of grace, how cometh it then to paſs that ſo few of Gods children have aſſurance or any ſenſe of their converſion? I anſwer, 1. It is poſſible Gods Power may work in us, and we not be ſenſible of it; there is a difference between our outward and inward ſenſes: we may loſe our ſpiritual feeling; p. 17and inward ſenſe doth not ſo clearly diſcern its object, becauſe of the way in which God conveyeth his power; it is ſtrong, but ſweet; like the influences of the Heavens, of a great efficacy, but ſcarce diſcerned: as there was a great power wrought in the Epheſians, but they did not diſcern it ſo ſufficiently, Epheſ. 1. 18, 19. 2. It is the fault of Gods children not to be ſenſible of the power that worketh in them; ſometimes it is their careleſſneſs, ſometimes their peeviſhneſs: Their careleſſneſs, in not obſerving the approaches of God, and how he worketh and breaketh in upon their hearts in the Word; ſo that the time of loves is not marked when it is preſent, nor remembered when it is paſt. As God ſaid of Ephraim, Hoſ. 11. 3. When Ephraim was a child, I taught him to go, taking them by the arms, but they knew it not, that is, did not obſerve it: So God communicateth grace to his people, giveth in help and ſupports, but they obſerve it not. Sometimes it is peeviſhneſs and perverſeneſs of judgment; ſenſe of ſin, and many weakneſſes, like a thick cloud, hinder their clear diſcerning; God hath called them, but they will not own and acknowledg it, and ſo underrate their ſpiritual condition. 3. God doth not call every one in a like violent and ſenſible manner: ſome mens converſion is more gentle and ſilent; whereas to others Chriſt cometh like a ſtrong man armed, and ſnatcheth them out of the fire: ſome are drawn they know not how, and love by a gentle blaſt ſweetly and ſoftly bloweth open the door; Ere ever I was aware, &c. Cant. 6. 12. upon others the Spirit cometh like a mighty ruſhing wind, and they are carryed to Chriſt as it were by the gates of Hell. As in the natural birth, ſome children are brought forth with more eaſe, others with greater pains and throws: ſo the new birth in ſome is without trouble and delay; God opened the heart of Lydia, we read of no more, Acts 16. but others are brought in with more horror of Conſcience, extream ſorrow and deſperation; God biddeth men put a difference, Jude 22, 23. ſo doth God himſelf. 4. This different diſpenſation God uſeth according to his own pleaſure; no certain Rules can be given: Sometimes they that have had good education have leaſt terrors, as being reſtrained from groſs ſins; ſometimes p. 18moſt terrors, becauſe they have withſtood moſt means:Violent Mu…t…ons, ſrom extream to extream▪ are always m…re ſudden and notable. ſometimes they that are called to the greateſt ſervices have moſt terrors, that they may ſpeak the more evil of ſin, becauſe they have felt the bitterneſs of it; ſometimes it is quite otherwiſe, thoſe that are not called to ſuch eminent ſervice drink moſt deeply of this cup, and taſte the very dregs of ſin, and ſerve only as monuments of the power of Gods anger; whereas others are ſpared, and publique work ſerveth in ſtead of ſorrow and trouble of Conſcience. Again, ſometimes men and women of the moſt excellent and acute underſtandings are moſt troubled, as having the cleareſt apprehenſions of the hainouſneſs of ſin, and terribleneſs of wrath: Again, at other times it cometh from ignorance; as fears ariſe in the dark, and weak ſpirits are apt to be terrified: ſometimes theſe terrors fall on a ſtrong body as beſt able to bear it, ſometimes on a weak, the Devil taking advantage of the weakneſs of the body to raiſe diſturbances in the mind: Many times in hot and fiery natures their changes are ſudden, and carryed on in an extream way; whereas ſoft natures, whoſe motions are ſlower, are gently and by degrees ſurprized, they take impreſſions of grace inſenſibly. Thus you ſee no certain Rules can be given; only in the general we may obſerve, That this different diſpenſation maketh the work of God in calling more or leſs ſenſible: thoſe that are brought in by the violent way and roughly, muſt needs be ſenſible of that omnipotent pull by which their hearts are divorced from their corruptions, and can diſcourſe of the time, the means, and the manner, and all the circumſtances of their calling with exactneſs; as Paul, 2 Cor. 12. 2. I knew a man in Chriſt fourteen years ago, &c. Now every one cannot deliver a formal ſtory, nor tell you the exact method and ſucceſſive operations of grace in converſion. 5. Though there be a different diſpenſation uſed in calling, yet there is enough to diſtinguiſh the uncalled from the called; Partly becauſe though Gods call be not diſcerned in the acts of it, yet it may be diſcerned in the effects of it: Converſion is evident, if not in feeling, yet in fruit: Many works of Nature are for the convoy of them inſenſible, but the effects appear: Eccleſ. 11. 5. We know not the p. 19way of the ſpirit, nor how the bones grow in the womb; We know not the manner, point of time, but yet the birth followeth: They are not Chriſts that neither know how they are called, nor can give any proof that they are called. The blind man, Ioh. 9. when they asked him, How did he come to open thine eyes? anſwered, How he did it I cannot tell; but this one thing I know, that whereas I was blind, I n…w ſee: Early or late the Soul will give this teſtimony, How I got him I cannot tell, but I am glad I find he is here. Partly becauſe where converſion and calling is carryed on more tacitly or ſilently, there will be ſomething felt and found in them; there is at leaſt an anxiouſneſs about their everlaſting eſtate: Every Soul doth not walk in the region of the ſhadow of death; but every Soul firſt or laſt is brought to What ſhall I do? which is uſually upon ſome ſecret or open ſin into which God ſuffereth them to fall againſt Conſcience: there will be care, though not horror; and ſolicitouſneſs, though not utter despair: No Soul ever came to Chriſt without a load upon his back, though every one be not ready with the Jaylor to kill himſelf for anguiſh: You will be at a loſs ſometimes; it is eaſie ſecurity that goeth on from the cradle to the grave in the ſame tenor of hope without variation. There will be a time when you will ſmite upon the thigh, and cry, What ſhall I do? And as there will be ſome trouble found in them, ſo ſome change; all are not converted from prophaneneſs to Religion, ſome from civility to Religion, from profeſſion to ſincerity, from ſervility to ingenuity: Time was when they were careleſs of communion with God, prayed now and then out of cuſtom, had no delight in the Almighty, but now it is otherwiſe. Partly becauſe there is a conſtant calling, ſo that firſt or laſt we ſhall be ſenſible of the motions of the Spirit, and the hearts anſwer: to ſome God ſpeaketh in thunder, to others in a ſtill voyce, but to all he ſpeaketh; therefore did you ever diſcern Gods calling and your anſwering? Pſal. 27. 8. The Lord ſaid, Seek ye my face; my heart ſaid, Thy face Lord will I ſeek: There is no gracious heart but they are often ſenſible of ſuch a dialogue between God and the Soul; this diſcourſe is conſtant: he ſpeaketh to us by the injection p. 20of holy motions and the actual excitations of his grace, and we ſpeak to him by ſerious promiſes and reſolutions of obedience: God calleth us into his preſence often, and the heart ecchoeth, Lo I come.

Well now, upon all theſe Conſiderations labour to get your calling evidenced, that will clear up your title to the great priviledges of grace; by it you may rebuke your doubts and fears: When Conſcience asketh, What have you to do with theſe comforts? to look upon your ſelves as objects of Gods Election? as heirs of Glory? you may anſwer, I did not take this honour upon me, I was called of God. But you will ſay, What are the infallible Notes and Marks of effectual calling? I anſwer, Theſe; I ſhall contract larger diſcourſes: You may know your effectual calling, PartlyThe firſt Evidence of Calling. by the preparations made for it; though the work it ſelf be done in an inſtant, and many times when we leaſt think of it, yet uſually God maketh way for his mighty Work. As the husbandman harroweth and breaketh the clods before he throweth in the ſeed; ſo by ſome preparative conviction God breaketh the heart, and maketh it meet to receive grace: Redemption needed no preparation, but Converſion doth. Look as Moſes brought them to the Borders, but Joſhua led them into the Land of Canaan; ſo uſually there is ſome foregoing Law work, though we are called properly by the Gospel; 1 Theſ. 2. 14. Called by my Gospel: The Law driveth us out of our ſelves, but the Gospel pulleth in the heart to Chriſt. Look as in outward generation the matter is gradually prepared and diſpoſed, ſo is the Soul for the new birth: A man is awakened by the ſight of his own wretchedneſs, convinced of ſin, and the evil conſequences of it; and then the **Hoſ. 2. 14. Gal. 3. 1.Hos 2:14Gal 3:1work is done by the milde voyce of the Goſpel; as Manna came down in ſweet dews. It is Gods way to ſpeak terror before he ſpeak comfort: Chriſt ſheweth the method, Joh. 16. 8. The Spirit ſhall convince of ſin: The ††foreign.word is notable; to convince, is **foreign Ariſt.to ſhew a thing to be impoſſible to be otherwiſe then we repreſent it: ſo the Spirit convinceth, and maketh the perſon yield, and ſay, Certainly I am a ſinner, an unbeleever, a very wretch, that p. 21hath no intereſt in Chriſt: This is Gods method; We come to ſome certain iſſue about our being in the ſtate of nature, before we come to ſome certain iſſue about our being in the ſtate of grace; The Soul ſaith, Surely I am ſtark naught, in a deplored loſt condition. Well then, if you had always good thoughts of your ſelves, or only a ſlight and general knowledg, We are all ſinners, &c. You are not prepared: The blind man, Joh. 9. could ſay, I was blind: Were you ever brought to ſay, I was a wretch, a miſerable forlorn creature out of Chriſt? This feedeth preſumption and ſecurity, becauſe we never bring the debate to an iſſue concerning our being in either of the ſtates, but content our ſelves with blind gueſſes, and looſe acknowledgments, that we are all ſinners, and Chriſt muſt ſave us, &c. This is not enough, there muſt be a particular and humbling ſenſe of ſin: Unworthineſs and wretchedneſs felt, is the firſt occaſion to bring us to Chriſt: Never a poor Soul that taketh ſanctuary at the throne of grace, but he ſtandeth **Rom. 3, 19. Heb. 6. 18.Rom 3:19Heb 6:18guilty there, and in danger of damnation.

2. Again, The next Note or occaſion of diſcovery may be taken from the inſtrument or means by which God hath called us, namely the Word; 2 Theſ. 2. 14. By my Gospel. Oracles and audible voyces are not his uſual courſe; ſomeI ſuppoſe Auſtins Tolle & Lege was of this nature. Chriſtians talk of ſuch things, but (to ſay the leaſt of the miſtake) they are but the ſuppoſitions of an over-troubled fancy; deluſions which God, who bringeth light out of darkneſs, may at length order for good, and in the wiſdom of his Providence make uſe of them to bring off his people from their diſcouragements. But uſually Gods way of calling is by the Word, and moſt uſually by the Word preached, ſeldom otherwiſe; for God▪ loveth to own and honour the means of his own appointing with a bleſſing. I ſuppoſe ſcarce an inſtance can be given of any converted by reading or meditation, that neglected prophecying where it was to be had. I confeſs the Word may not work always in time of hearing: There is a notable inſtance,—My Soul failed when Cant. 5. 6.Song 5:6he ſpake; or rather it may be rendered, becauſe of his ſpeech: Now compare it with the time of Chriſts viſit, verſ. 2, 3. Open p. 22my Siſter, my Dove, &c. while Chriſt was ſpeaking ſhe is careleſs and ſluggiſh, I have put off my co…, how ſhall I put it on? you ſee her heart was far from failing then; but when ſhe remembered it afterward, then her bowels were troubled: as Peter alſo was wrought upon by the remembrance of Chriſts words a great while after they were ſpoken, Mat. 26. laſt verſe. Thus many times God reviveth old truths, and maketh them effectual long after the time of delivery: The Word worketh then either in the hearing, or in the remembrance, or deep meditation upon it. Well now, Can you remember ſuch an experience, when God called you by his Word, and ſpake comfortably to your hearts? Did he ever move you to go aſide into the Cloſer, that you might be ſolitary and ſerious, and conſider of your condition? Uſually at our firſt call we are moved to go aſide, that God and we may confer in private; as Hoſea 2. 14. God calleth into the wilderneſs, that he may ſpeak to the heart: and Ezekiel was called into the field▪ that God might more freely talk with him, Ezek. 3. 22. Ariſe, go forth into the plain, that there I may talk with thee: So Cant. 7. 11. Come my Beloved, let us go forth into the fields, &c. Uſually his firſt motions are to go aſide and conſider; Chriſt is baſhful before acquaintance, and doth not ſpeak to us in company, but in private: Did he ever thus invite you into ſecret places? did he ever call thee by name, ſpeak ſo expreſly to thy caſe, as if he had ſaid, Here is mercy for thee, comfort for thee, here is thy portion? Firſt or laſt Gods children have ſuch experiences: There is a **Ezek. 16. 6, 7Ezek 16:6Ezek 16:7time of loves which they cannot forget; at leaſt a time wherein the Maſter of the Aſſemblies faſtened a nail in their hearts. Gods people are wont to talk how ſeaſonably, and yet how ſtrangely Providence caſt them upon ſuch opportunities; as David, Pſal. 119. 93. I ſhall never forget thy Precepts, for by them thou haſt quickened me: Oh I ſhall never forget ſuch an Ordinance, ſuch a Sermon, wherein the Lord was pleaſed to take notice of me, and to ſpeak to my heart: Weak impreſſions are ſoon razed out, but powerful effects of the Word leave a durable mark and character that cannot be defaced.

p. 233. The next Mark may be taken from the formal anſwer, or correspondent act of the creature to the call of God, for that is it which ſealeth our Election; for otherwiſe many be called, but they are not choſen, unleſs the heart be prevailed with to obey the call: Yea the notion of Vocation in its full latitude, implyeth not only Gods act, but ours, our anſwer to his call. Chriſts ſheep hear his voyce: **John 20. 16.John 20:16When Chriſt ſaith, Mary, ſhe anſwereth, Rabboni, my Lord. Gods call is the offer of grace, our anſwer is the accepting of grace offered; there muſt be receiving, as well as offering: Vocation is not effectual unleſs it end in Ʋnion; it is receiving that giveth us intereſt, Joh. 1. 12. The Scriptures do every where imply and ſignifie this anſwerable act of the creature to the call of God: God ſaith, Seek ye my face and the Soul like a quick eccho, Thy face Lord will I ſeek, Pſal. 27. 8. So Ier. 3. 22. Return ye back-ſliding children, and I will heal you; and then, Behold we come unto thee, for thou art the Lord our God. The Soul is enabled to do that which it is exhorted to do: God ſaith, Come to Chriſt, and the Soul ſaith, Lord I come. Well then, is the call obeyed? do you receive Chriſt for your Lord and Saviour? The proper anſwer of the call is the conſent and full purpoſe of the heart to take Chriſt; for offering is the call, and receiving is the anſwer: Have you ſubſcribed and conſented to take Chriſt upon his own terms? as the Prophet, when he was to take a wife, maketh an offer, Hoſea 3. I will be for thee, and thou ſhalt be for me; Are you content? Chriſt will be for you in all his graces, merits, benefits, if you will be for him in all your motions, tendencies, aims: alas, your hearts know that you are for your ſelves, luſts, intereſts, &c.

4. Again, You may know your calling by the concomitant dispoſitions of the Soul that go along with ſuch a return and anſwer: Where ever Chriſt is received, he is received with worthy and ſuitable affections; theſe are moſt notable. 1. Godly ſorrow, Ier. 31. 9. They ſhall come with weeping and ſupplication, and I will lead them: It is ſpoken of the Jews converſion; when God cometh to lead them, they ſhall bewail their hardneſs of heart and unbelief: Such kind of p. 24workings there are in the heart of every returning ſinner; as, that God ſhould look upon ſuch a worthloſs creature as I am, that have all this while gainſayed, and ſtood out many an invitation! that ever God ſhould care for ſuch a vile and ſtubborn wretch! ſeek to reclaim ſuch a wayward heart! Uſually there are ſuch mournful and ſelf-humbling reflections, that get the ſtart of faith and comfort, and do more ſenſibly bewray themſelves: Never did any child of God get home to him, but ſmiting on the thigh, Ier. 31. 18. and complaining of themſelves before they could take comfort in God. 2. Holy wonder, which ariſeth from comparing their own wretchedneſs with Gods rich mercy in Chriſt; and therefore the Apoſtle ſaith, 1 Pet. 2. 9. Who hath called us out of darkneſs into his marvelous light; implying that Gods grace is moſt wonderful at firſt converſion, as light is to a man that cometh out of a dungeon; woful darkneſs maketh it marvelous light: In this change there is nothing but what is wonderful▪ both the ſweetneſs and the power of that grace by which it is wrought: The ſweetneſs of grace▪ When God came to offer Abraham the grace of the Covenant, he fell upon his face, Gen. 17. 3. in an humble adoration and reverence▪ The power of grace; If Peter wondered at his deliverance by the Angel out of that ſtrong Priſon, we have much more cauſe to wonder that the yoke is broken, and that we are ſet free by Chriſt: the ſweet effects of this grace cauſe wonder; The peace of God which paſſeth all underſtanding, &c. 3. A free reſolution and confidence; come what ever cometh, they will obey God. As Abraham being called obeyed God, not knowing whither he went, Heb. 11. 8. So when they have a warrant, they will make adventures of faith, though they know not the ſucceſs; as Peter would caſt out the net at Chriſts command, though there were little likelyhood of taking fiſh; Howbeit at thy command, &c. Luke 5. 5. So it is unlikely God will receive me to grace, yet I will adventure, I know not what will come of it: Where Faith is ſenſible of a Command, it doth not dispute a duty, but accompliſh it: The Spirit ſpeaketh to the Soul, as the Diſciples did to the blind man, Mark 10. 49. Be of good comfort, riſe, becauſe the p. 25Maſter calleth thee. I inſtance in theſe diſpoſitions, becauſe they are moſt ſenſible.

5. It may be evidenced by the fruits and effects of a call; the call inferreth a change of the former eſtate, both in heart and life.

1. There will be a change in the whole heart: In the mind and judgment, there the activity of the new nature is firſt diſcovered; Epheſ. 4. 23. Renewed in the ſpirit of the mind; in that which is moſt intimate and excellent there: In our diſcourſe and reaſon, all the diſcourſes, debates, purpoſes and cares of the Soul will be to pleaſe God: The mind is made a forge for holy uſes, wherein to debate and contrive how to carry on the work of grace, how to glorifie God in our relations, concernments; certainly this will be found in all thoſe that are called and converted. So in the will and affections there will be a conſtant inclination towards God, as the chiefeſt good: Pſal. 19. 57. Thou art my portion O Lord, I have ſaid that I w'll keep thy Words: The Soul is reſolved; there is a decree iſſued forth in that behalf, to dedicate it ſelf to God and his Will: This is the great difference between men and men, in fixing their chiefeſt good and utmoſt end; The Soul finding comfort in God, ſetteth the whole bent of her endeavors towards him. So for the other affections, which attend upon the other act of the will, averſation and loathing: a Soul that is called and converted hateth ſin, its own beloved ſin, as the greateſt evil: Hoſea 14. 8. What have I any more to do with Idols? Iſai. 30. 22. Thou ſhalt ſay to it as to an abominable rag, Get thee hence. A keen displicency and hearty indignation is kindled in the Soul againſt ſin: when God changeth a Soul, he putteth a diſpoſition into it ſomewhat like his own nature; God cannot abide ſin, and a ſanctified heart cannot abide it, Get thou hence, &c. the new life hath an antipathy to that which is contrary to it.

2. In the life there will be a change; men will walk worthy their calling, not diſgracing it by ſcandals, or unſeemly practiſes: Eph. 4. 1. I beſeech you Brethren walk worthy of the Vocation wherewith ye are called; that is, ſuitable to the purity, p. 26ſuitable to the dignity of it. When David was a Shepherd, he thought of nothing elſe▪ but keeping his fathers ſheep; but when God called him to be a Shepherd of the people, then he had other projects, and was of other manner of behavior: A new calling requireth a new converſation. So 1 Theſ. 2. 12. Walk worthy of God, who hath called you to his Kingdom and his Glory: The divine calling puts an honour upon you: it is not for Princes to embrace the dung, nor for Eagles to catch flies; to be vain, voluptuous, carnal and worldly, as others are: you are called to the fellowſhip of Saints and Angels, will it become one of your hopes to drive on ſuch a low deſign as a worldly intereſt? If you ſaw a man laboring in filthy ditches, and ſoyling himſelf, as poor men do, would you beleeve▪ that he were heir apparant to a Crown, called to inherit a Kingdom? Who will beleeve your calling, when you ſtick in the mud of pleaſures, and and are carryed on with ſuch a zealous reſpect after ſecular intereſts? The Apoſtle reproveth the Corinthians for walking as men, 1 Cor. 3. 3. Some walk as beaſts, others are of a more civil ſtrain; but this is but as men; you ſhould walk more ſublimely, above the ordinary rate of fleſh and blood. When Antigo… was going into the houſe of … harlot, one told him▪ Thou art a Kings ſon▪ Oh remember your dignity, and walk worthy of your high calling; walk as having the world under your feet, with an holy ſcorn and contempt of ſublunary enjoyments: And as you ſhould walk worthy of the dignity of your calling, ſo of the purity of it; He that hath called you is holy, 1 Pet. 1. 15. and your condition is a… holy calling, 2 Tim. 1. 2. and the end of your calling is holineſs, 2 Theſ. 4. 7. God hath called us unto holineſs: all which are ſo many engagements to urge us to the more care. A filthy looſe converſation will never ſuit with this calling▪ you are a ſhame and a ſtain to him that calleth you, if you walk thus: as ſome in the Prophet are ſaid to **Ezek. 36.Ezek 36pollute God, namely, as their pollutions were retorted upon God.

Let us now come to the Manifeſtations and Effects of this Calling, and the firſt effect mentioned is Sanctification, p. 27[Sanctified in God the Father▪ ] Where you may note two things. 1. The State, [Sanctified.] 2. The Author of it, [By God the Father.]

Firſt, The State, foreign, to them which are ſanctified; in ſtead of which ſome Copies have, foreign, beloved by God the Father: but let us keep to our own reading, the other being a miſtake, and in few Greek Copies. The NoteObſervat. is, That Gods people, whom he hath called out of the world to himſelf, are a ſanctified people. I ſhall ſhew you, 1. What it is to be ſanctified: and then, 2. Why Gods called people muſt be ſanctified.

Firſt, What it is to be ſanctified; there are many acceptions of the term, the moſt famous are two; to ſanctifie is either to ſet apart, or to cleanſe; theſe two notions will be enough for our purpoſe, if in each of them we ſuppoſe both ſomething privative, and ſomething poſitive: as when it ſignifieth to ſet apart, you muſt conceive not only a ſetting apart from common uſe, but a dedication to holy uſes, or a ſetting apart for God, which is the moſt proper acception of the word: So when it ſignifieth to cleanſe, you muſt not only conceive a purgation from filthineſs, but a plantation of ſeeds of grace; not only an abolition of natural corruption, but a renovation of Gods Image. In this method let us a little conſider the thing in hand.

1. To ſanctifie, is to ſet apart, and dedicate: Now Gods people are ſet apart **Pſal. 1. 4. 2 Tim. 2. 21. Veſſels of honor for the Maſters uſe.Ps 1:42 Tim 2:21by God, and they dedicate themſelves to his uſe and ſervice. They are ſet apart by God both in time and before time: Before all time they are ſet apart by Gods Decree to be an holy ſeed to himſelf in and by Chriſt, ſeparated from the periſhing world to be veſſels of honour; as the Reprobate are called veſſels of wrath and diſhonour: thus we are ſaid to be choſen to be holy, Epheſ. 1. 4. But then in time they are regenerated, and actually ſet apart: Sanctification is an actual Election (as before) by which we are ſet apart from the periſhing world to act for God, and to ſeek the things that make for his glory: Thus we are called Gods firſt fruits, which were the Lords portion, James 1. 18. and is there made a fruit of Regeneration: And thus we are p. 28ſaid to be an holy Prieſthood, 1 Pet. 2. 9. the Prieſts being men ſet apart to miniſter in Gods preſence: Now this Conſecration inferreth an holy preciſeneſs and ſingularity in the godly, that they may keep themſelves unſpotted from the world, Iames 1. 28. **It was a proph…na…on in B…ſh…zzar to drink in the Cups▪ of the Temple.as holy things were to be kept from a common uſe; and it implyeth that every ſin is a kind of ſacriledg, it ſtealeth an holy thing from God. But over and above all this, they dedicate themſelves, or ſet apart themſelves by the conſent of their own vows; Rom. 12. 1. Preſent your ſelves, &c. as every man was to bring his own ſacrifice; and for this dedication the Lord calleth, when he ſaith, My ſon, give me thy heart; becauſe God loveth to put the honour upon us of a gift, when it is but a debt; and becauſe our voluntary conſent to this ſurrender is a neceſſary fruit of grace, and the immediate effect of his own choyce.

2. To ſanctifie, is to cleanſe, together with its poſitive act, to renew and adorn with grace.

Let us firſt ſpeak of the privative or cleanſing work; this notion is neceſſary to be added to the former: They that are ſanctified muſt not only be ſeparated to an holy uſe, but muſt alſo be cleanſed: as to ſanctifie ſignifieth to ſeparate, ſo there is a difference between them and others; and as it ſignifieth to cleanſe, ſo there is a difference between them and themſelves. They differ from others, becauſe they are a people ſet apart to act and live for God; they trade for God, eat for God, drink for God, more or leſs, all is for **1. Cor. 10. 311 Cor 10:31Gods glory, and ſo are a diſtinct company from the men of the world, who are meerly ſwayed by their own intereſts, a company that meerly act for themſelves in all that they do. And then there is a difference between them and themſelves, for Sanctification is the cleanſing of a thing that was once filthy: 1 Cor. 6. 11. Such were ſome of you, but now ye are waſhed, but now ye are ſanctified in the Name of the Lord Ieſus, and by the Spirit of our God: they are not the ſame men they were before. We all come into the world polluted with the ſtain of ſin, which is purged and done away by degrees, and at death wholly, and never before: When Chriſt cometh to bring us to God as the fruits of his Purchaſe, p. 29then we are without ſpot and blemiſh, Epheſ. 5. 26. The Papiſts cavil, … trifle, when they argue from that place, that either we muſt grant a perfection in this life, or a purgation after death, or how elſe cometh the Soul to be without ſpot and blemiſh▪ I anſwer, That place aſſerts the thing to the comfort of the Elect, that once they ſhall get rid of the filthy ſpots of ſin▪ but for the time, moſt probably in the moment of expiring: As the Soul in the very moment wherein it is joyned to the body becometh ſinful; ſo in the moment wherein it leaveth the body 'tis ſanctified, and preſented by Chriſt to God; as many pious Souls breathe out their laſt with the profeſſion of this hope: Then we ſhall be cleanſed indeed; now the work is in fieri, 'tis a doing: The work of grace for the preſent conſiſts in rubbing away the old filth, and **So obſtinate is mans heart, that that is all that can be don…; the weakening of ſin, but not the deſt…u…tion of it.weakening original corruption more and more; as alſo in waſhing off the new defilement which we contract every day by converſing in the world: See Iohn 13. 10. where our Saviour alludeth to a man that hath been bathing himſelf, but after his return by treading on the ground again ſtaineth his feet, and needeth another waſhing of his feet at leaſt: So by converſing in the world, there are ſtains and ſpots contracted, which muſt always be waſhed off by dayly repentance, beſides our **Tit. 3. 5.Titus 3:5general bathing at firſt converſion or regeneration. I have no more to ſay to this cleanſing work, but only this, That it is not meerly like the waſhing off of ſpots, but like the purging of ſick matter or ill humors out of the body; it is a work done with much reluctation of corrupt nature, and therefore it is expreſſed by ſubduing our iniquities, Micab 7. 19. In outward filthineſs there is no actual reſiſtance, as there is in ſin.

But to ſpeak now of the poſitive work, or the decking and adorning the Soul with grace. As the Prieſts under the Law, when they came to miniſter before the Lord, were not only waſhed in the great Lavor, but adorned with gorgeous apparel: So to be ſanctified, is more then to be purified; for beſides the expulſion of ſin, there is an infuſion of grace, a diſpoſition wrought clean contrary to what we had before, therefore called a new heart and a new ſpirit, ſee Ezek. 36. p. 3025, 26, 27. from whence alſo there ſloweth newneſs of life and converſation; there is a new heart or conformity to Gods Nature, and a new life or conformity to Gods Will? The pattern of that Sanctification which is wrought in the heart, is Gods Nature or Image, 2 Pet. 1. 4. Epheſ. 4. 24. and the pattern of that Sanctification which is wrought in the life, is Gods Law or revealed Will, 1 Thef. 4. 3. the one is our ha…i…al holineſs, and the other our actual.

1. For habitual Sanctification, or that which is wrought in the heart, I obſerve, that it is **As a child is true man, though not perfect man, as ſoon as he is born; he hath all the parts, though not the growth, and ſtrength, and ſtatute.through, but not full; there muſt be all grace, and every faculty muſt be adorned with grace▪ … Theſ. 5. 23. The very God of peace ſanctifie you wholly▪ I pray God your whole ſpirit, ſoul and body be preſerved blameleſs until the coming of Ieſus Chriſt. All of man is made up of ſpirit, ſoul, and body, that is the Theological diſtinction of the faculties: the ſpirit that is the more rational and Angelical part of the ſoul, underſtanding, conſcience, will …d then there is ſoul, the lower part, the more brutiſh and ſenſual affections and deſires▪ and then body, the outward man, the inſtrument of ſoul, which needeth to be ſanctified, that is, kept in a good order and frame, that it may not rebel, or diſobey the motions of the better part. You ſee **All was depraved by Adam, and all is renewed by Chriſt.then every faculty muſt be ſeaſoned with the new nature; this leaven muſt get into the whole lump; the mind, memory, conſcience, will, deſires, delights, all muſt be brought into conformity to the Image of God. And as every faculty muſt be ſanctified, ſo there muſt be every grace: In Converſion there is introduced into the Soul a ſtock of truth, and a frame of grace▪ called in other terms the anointing, 1 Iohn 2. 27. and the ſeed of God, 1. Iohn 3. 1…. There is a ſtock of truth brought into the underſtanding to ſeaſon that; not that every one that is regenerate doth actually know all truths, but there is a ſaving light and knowledg of things neceſſary; they ſee enough to avoyd courſes of damnation, and to cleave to the ways of God: and there is an inquiſitiveneſs after truths, and a ſuitableneſs to them when they are revealed; they are teachable, though actually ignorant; there is ſomething in their hearts that carryeth a cognation and proportion p. 31to every truth, and claimeth kin of it when ever it is revealed. And then there is a frame of grace; for the mind is not only inlightened, but the will and affections are ſanctified, and the heart inclined to chooſe the ways of God, and to obey him when ever occaſion is offered. The habits of all grace are brought into the heart by Regeneration, as original …in containeth the ſeeds and habits of all ſin: though there be not explicite workings of all graces at that time, yet they are introduced, and make up one ſincere bent of the Soul towards God, called holineſs in truth, Eph. 4. 24. Thus you ſee the new creature doth not come out maimed, the perſon ſanctified hath all the parts of a new man, not one member is wanting. But now though this Sanctification be through, yet it is not full and compleat for degrees; every part is ſanctified, but every part is not wholly ſanctified: In the moſt gracious there is a double principle, Hell and Heaven, Adam and Ieſus, the fleſh and the ſpirit, the Law of the members and the Law of the mind: ſuch a medley and compoſition are we during the preſent ſtate! We know but in part, and we are ſanctified but in part, and there being ſuch a mixture in the princip… of operation, every action is mixt: It is notable, that there is no commendable act in Scripture recorded, but there is ſome mixture of corruption in it, even in the moſt Heroical exerciſes and diſcoveries of Faith: Moſes beleeveth, and therefore ſmiteth the rock, but he ſmiteth twice; Sarah beleeveth the promiſe, but giveth her maid to Abraham; Reb… was told that the elder ſhould ſerve the younger, and beleeveth it, but yet ſhe ſets Iacob awork to get the bleſſing by a wile; Rahab ſaveth the Spies, but maketh a lye, &c. Thus is our wine mingled with water, our **Cant. 5. 1.Song 5:1honey with wax, and our ſilver with tin▪ All the tryal is, that the better part prevaileth; and that we are ſtill growing and halting on to perfection, as the morning Sun doth to high noon, Prov. 4. 18.

2. For actual Sanctification, which ſtandeth in a conformity to Gods Will, when the heart is changed ſo, as the life, thoughts, words, actions, all are ſanctified: there is a ſpirit of holineſs working within, and breathing without, in ſanctified p. 32diſcourſe and holy exerciſes, all the actions ſavour of grace. Now our actions are ſanctified and ſavour of grace, when they are performed upon new Principles and new Ends.

1. New Principles, Duty ſwayeth the conſcience, and love inclineth the heart: 1 Tim. 1. 5. The end of the Commandment is charity out of a pure heart, and good conſcience, and faith unfeigned: No act is gracious, and an act of pure obedience, unleſs it have theſe qualifications. It is not the matter that maketh the work good, but the principles: all that we do muſt come from a principle of faith, love, and obedience; obedience reſpects the Command, love the kindneſs and merit of the Lawgiver, and faith his bounty and reward: the firſt ſwayeth the Conſcience▪ the ſecond inclineth the heart, and the third giveth encouragement: This is to do duties with a Goſpel frame of ſpirit: obedience takes notice of the Laws of God, love of the kindneſs of God, and faith of the rewards of God; and ſo obedience ſheweth us the matter of the duty, and faith the encouragement: ſo that what ever is done as an act of the new nature or ſanctified eſtate, it is an act of obedience out of gratitude upon the encouragement of our glorious hopes and advantages in Chriſt: As if it be asked, Why do I do it? **1 Theſ. 4. 3. and 5. 18. His Will is motive enough, God will have it ſ….1 Thess 4:31 Thess 5:18God hath commanded it▪ Why with ſuch ſtrength of affection and earneſtneſs? ††2 Cor. 5. 14, 15. Titus 2. 11, 12, 13, 14.2 Cor 5:142 Cor 5:15Titus 2:11Titus 2:12Titus 2:13Titus 2:14God hath deſerved it, becauſe of his love and bounty in Chriſt: Conſcience is ſenſible of the obligation, and love and hope ſweetens the duty. There is a natural conſcience of good and evil, which is known by legal ayms and carnal motives: what is done out of natural conſcience, is not done out of obedience and thankefulneſs▪ but out of bondage, and with a ſervile frame of ſpirit; like fruits that are ripened by art and force, not naturally nor kindly.

2. New Ends: here indeed the diſcovery is moſt ſenſible; Principles are more hidden, and diſcovered moſtly by ends; Now the only end muſt be Gods glory: All that is done in the ſpiritual life, be it an act of piety, juſtice, temperance or charity, it muſt be done with this aym, that God may be glorified by our obedience to his Will▪ I owe this duty to God, and I muſt do it for Gods ſake; be it a duty p. 33of worſhip, or in your civil relation and traffique, as if I pray, the laſt end of prayer muſt be Gods glory, whither I ſeek grace and pardon, or the conveniences and ſupports of the preſent life: Grace ſtill ſublimateth the intention of the creature, therefore carnal men are taxed for praying out of ſelf-intereſts; Hoſea 7. 14. They have not cryed unto me when they howled upon their beds; they aſſemble themſelves for corn, and wine, and oyl: It is but a brutiſh cry, when men ſeek only their own commodity and welfare; as beaſts will howl when they are ſenſible of any ſmart and injury; dogs or any brute beaſts may do the ſame, there is no act of grace in it. So in charity, many men make it a kind of bargain and traffique, they do it to be ſeen of men, Mat. 6. 2. to gratifie their worldly intereſts, not to pleaſe God or honour God, for their credit and repute, to be well thought of; and there Chriſt ſaith, foreign, that is, they have that which they look for; for other things they give God a diſcharge and acquitance. Briefly, the aims of men not regenerate or ſanctified, are either carnal, or natural, or legal. 1. Carnal, when men make a market of Religion, their worſhip, righteouſneſs and charity is ſet to ſale, and by a vile ſubmiſſion made to ſtoop to their own private intereſts; as the Phariſees made long prayers to devour widows houſes, that is, to beget a fame and repute of honeſty, that they might be entruſted with the management of their eſtates: So ſome may pray to ſhew parts, preach out of envy, and to rival others in eſteem, Phil. 1. 15. Often is this vile ſcorn put upon God, that his worſhip is made a cover and pretence to unclean intents; which is▪ as if a cup of gold made for a King to drink of, ſhould be filled with excrements; or as if we did ſet up another god beſide him; for that which we make our utmoſt end, we make it our God: as falſe Teachers are ſaid to make their belly their God, Phil. 3. 19. becauſe all that they did was for belly chear, to flow in abundance of wealth and worldly pleaſures, by this means ſetting up the belly and the concernments of the belly in Gods ſtead. 2. There are natural ends: It is grace (as I ſaid) that ſublimateth the intention of the creature: A carnal man can go no higher then Self; p. 34as water cannot aſcend beyond its ſpring: Now all natural men are not hypocrites, to put on a pretence of ſtrictneſs out of deſign: the Apoſtle ſaith, They do by nature the things contained in the Law, Rom. 2. 14. that is, upon the impulſes of natural conſcience, they avoyd ſuch ſins as Nature diſcovereth, upon ſuch arguments and reaſons as Nature ſuggeſteth: If they worſhip, it is to ſatisfie their own conſciences; if they be ſtrict and temperate, it is not out of reaſons of obedience, but becauſe the matter of carnal pleaſure is groſs and burdenſom, and hindereth the free contemplation of the mind; or becauſe theſe pleaſures emaſculate and quench their natural bravery, and ſo hinder their reputation in the world: if they be juſt, it is to maintain commerce between man and man; if they be kind in their relations, it is for their own peace and quiet; nothing is done as in and to the Lord, as the Apoſtle enjoyneth, Epheſ. 5. God is neither at the beginning nor at the end of any of theſe actions; the love of God is not their ſpring and riſe, nor the glory of God their aim: If they pray, there is no intention beyond Self, and the welfare of their own natures; the matter is but the **foreign, Rom. 2. 15Rom 2:15outward work of the Law, and their aim is but the freedom and welfare of nature. 3. There are legal ends: When wicked men are moſt devout, it is but to quiet conſcience, to ſatisfie God for their ſins by their duties; they would fain buy out their peace with Heaven at any rate: Micah 6. 6, 7, 8. Wherewith ſhall I come before him? what ſhall I give for the ſins of my Soul? They are devout, charitable, that by diligence in worſhip, and exceeding in charity, they may expiate the offences of a carnal life: If peace of conſcience were to be purchaſed with money, they would not ſpare; they would rather part with any thing then their corruptions, becauſe nothing is ſo dear to a carnal heart as ſin. So that you ſee devout nature is very corrupt and perverſe, and therefore all its actions are juſtly hated of God: Prov. 21. 27. The ſacrifice of the wicked is an abomination, how much more when he offereth it with an evil mind? that is, to buy an indulgence in other ſins, that he may ſin them freely and with leave from Heaven: In ſhort, all their duties of worſhip and charity are performed as a p. 35ſin-offering, and not as a thank-offering; to ſatisfie God, not to glorifie him; uſually they are extorted from him in a pang of conſcience; as a Mariner caſts out his goods in a ſtorm, or a traveller yieldeth his money when beſet with theeves; there is no true delight in God or in obedience. And thus I have ſhewed you what it is to be ſanctified in heart and life, which was the firſt thing propounded.

Secondly, Let me now ſhew why Gods called people muſt be ſanctified, and that brieſly and in few words.

1. For the honour of God, of every Perſon in the Trinity, Father, Son, and Spirit. For the honour of the Father, that his choyce may not be diſparaged: Epheſ. 1. 4. He hath elected us to be holy. **2 Theſ. 2. 14. Choſen to the ſanctification of the Spirit.2 Thess 2:14There is ſome conſcience in the world, that maketh them adore ſtrictneſs: meer morality hath ſome majeſty with it in the eye of Nature, but eſpecially Gospel holineſs; whereas looſeneſs is looked upon with ſcorn and contempt; ſo that his choſen people would be a diſhonour to him if they were not ſanctified: therefore God the Father aimeth at it in all his diſpenſations; he chooſeth us, that we may be of a choyce ſpirit: as when Eſther was choſen out among the Virgins, ſhe was purified and decked with ornaments, and had garments given her out of the Kings Wardrobe; ſo we are made holy being choſen of God. And then he calleth us, that he may put this honour upon us in the eye of the world, to make us like himſelf; Be ye holy, as he that hath called us is h…ly, 1 Pet. 1. 15. It were monſtrous that God ſhould ſet his affections upon a people altogether **E… demum vera eſt religio imita…i qu…m colis. Lactant.unlike him; that he ſhould call them to be ſo near himſelf, that continue corrupt and carnal: It is the aim of his Providences as well as his ſpecial grace; we are afflicted, that we may be partakers of his holineſs, Heb. 12. 10. threſhed, that our husk may fly off: God certainly delighteth not in the afflictions of his people; no, **Pſal. 35. 27.Ps 35:27he loveth the prosperity of the Saints, but he had rather ſee them in any condition then ſee them ſinful. Again, It is for the honour of God the Son, whoſe members we are; Head and members muſt be all of a piece, like one another: It were monſtrous that Chriſt ſhould have ſuch a body as Nebuchadnezzar ſaw in his p. 36dream, where the head was of pure Gold and the thighs Braſs, and the feet Iron, &c. and it were an odd ſight, that a face of Europe ſhould be put upon the body of a Negro or Ethiopian; and as ſtrange and odd it is, that Chriſt ſhould have a diſproportioned body quite unlike himſelf; yea it is little for his honour that he ſhould be the head of an ulcerous body, as well as a monſtrous body: ſo much of ſin as you continue, ſo much you diſparage your Redeemer, and put him to ſhame: therefore all Chriſts aim is to make us holy; for that end he redeemed us, that he might ſanctifie us, and make us a glorious Church without ſpot and wrinkle, Epheſ. 5. 26, 27. When Chriſt was upon the Croſs, in the height of his love, he was deviſing what he ſhould do for his Church to make her honorable and glorious, and he pitched upon Sanctification as the fitteſt bleſſing that he could beſtow upon us: Every diſtinct Society muſt have ſome diſtinct honour and priviledg; Now Chriſt had ſet apart the Church as a diſtinct Society to himſelf, and therefore he would not beſtow upon her pomp and worldly greatneſs, other Societies had enough of that, but holineſs, grace, which is our ſplendor and **Pſal. 93. 5. Holineſs becometh thy houſe, O Lord▪ for ever.Ps 93:5ornament: And indeed this was a far better gift then any outward greatneſs and excellency could be; for moral excellencies are far better then civil and natural: It is Gods own honour to be holy, therefore it is ſaid, that he is glorious in Holineſs, Exod. 15. 11. He is elſewhere ſaid to be **R…m. 10. 12. Epheſ. 2 4.Eph 2:4rich in mercy, but here glorious in holineſs; his treaſure in his goodneſs, but that which he accounts his honour is his holineſs or immaculate purity; as you know among men their wealth is diſtinguiſhed from their honour. But in this gift Chriſt had not only reſpect to the excellency of it, but to our need and want; Chriſt was then repairing and making up the ruines of the Fall; now we loſt in Adam the purity of our natures, as well as the favour of God; therefore that the plaiſter might be as broad as the ſore, he would not only reconcile us to God, but ſanctifie us; his Blood was not only foreign, a Price, but foreign, a Lavor, wherein to waſh us and make us clean: as under the Law there was in the Tabernacle a great Lavor as well as an Altar, to ſhew we muſt be waſhed and ſanctified as well as reconciled p. 37to God: and Chriſt came not only to aboliſh the guilt of ſin, which is againſt our intereſt, our peace and comfort; but alſo to deſtroy the power of ſin, which is againſt Gods glory. And as this was Chriſts aim in Redemption, ſo alſo in the Goſpel, and all the precious Promiſes of it; he dyed that Ordinances might be under a bleſſing, and conduce to the promotion of holineſs; for ſo it is there in Epheſ. 5. 26. That he might ſanctifie us by the waſhing of water through the Word: There is a treaſure of grace purchaſed, and left in the Church to be conveyed to us by the uſe of theſe Ordinances. So John 17. 19. I ſanctifie my ſelf for their ſakes, that they may be ſanctified through the truth. When ever we come to the Word, or enjoy the uſe of the Seals, we may expect to reap the fruits of Chriſts Purchaſe. Celſus objected againſt Chriſtianity, that it was a ſanctuary for Villains and men of a licencious life: Origen anſwered him, that it was not a Sanctuary to nouriſh them in their evil practiſes, but an Hospital to cure them. As under the Law all the Cities of Refuge were Cities of Levites, and Schools of Inſtruction: ſo Chriſt hath made the Church a School, wherein to learn the trade of holineſs; and the Word, and the Seals, and all the Ordinances look that way. Laſtly, It is for the honour of God the Spirit, that the called people ſhould be holy, becauſe they are his charge, in pupillage to the Holy Ghoſt, for this end and reaſon, that they may be ſanctified; Sanctifica…ion is made his perſonal operation; The ſanctification of the Spirit, 2 Theſ. 2. 14. and 1 Pet. 1. 2. He is to ſhape and faſhion all the veſſels of glory, to deck the Spouſe of Chriſt with the Jewels of the Covenant. This is the great advantage that we have in the Oeconomy and diſpenſation of grace, that we have God to purpoſe it, God to purchaſe it, and God to work it; the Father, Word and Spirit, who agree in one to ſanctifie the creature, and make it holy. Now it is a great grief to the Spirit when the work doth not go on and proſper in the Soul; for he worketh us to this very thing, and is therefore called the Spirit of holineſs: it is not for his honour to dwell in defiled temples, and to let the called people go naked, and without their ornament. Well p. 38then, you ſee God for his honours ſake will have his purpoſes accompliſhed for which he choſe us, and Chriſt his purchaſe made good, and the Spirit who is left in charge to ſee all accompliſhed, he goeth on with the wor….

2. Another Reaſon why we muſt be ſanctified, is, becauſe of the hopes to which we are called, and the happineſs which we expect: now we cannot have it unleſs we be holy: Heb. 12. 14. Without holineſs no man ſhall ſee God: We are bidden in that verſe to follow peace, but chiefly holineſs; **foreign the maſculine article ſheweth that it is to be referred to foreign.for it is not ſaid, that without Peace no man ſhall ſee God: Peace may be often broken in the quarrel of truth and holineſs, and ſo Gods children may be paſſively men of contention; aye but for all that they ſhall ſee God: but thoſe that are not holy he cannot endure their preſence, and therefore they ſhall never ſee his face, and enjoy him hereafter. Uſually by a fond abuſe we reſtrain the word Saints to the Saints departed; I, but we muſt be Saints here, or elſe we ſhall never be Saints hereafter: I mean true Saints; for by another abuſe the word Saints is made matter of pretence in ſome, and matter of ſcorn by others; but to be Saints indeed, that is all the evidence you have to ſhew for your intereſt in your glorious hopes: What ſhould others do with Heaven that are not Saints? how can they ſee God, that have not a pure eye? A dusky glaſs cannot repreſent the image: **foreign.the degree of Viſion is according to the degree of Sanctification. And what ſhould a carnal heart, that knoweth no other Heaven but to eat, drink and ſleep, and wallow in ſenſual delights, do with the inheritance of the Saints in light? The Apoſtle ſaith, we muſt be made meet for ſuch a ſtate, Col. 1. 12. The veſſels of glory are firſt ſeaſoned with grace: Alas, otherwiſe carnal men can no more tell what to do with Heaven, then Swine with Pearls. We do not look for a Turkiſh Paradiſe, but a ſinleſs ſtate; not to bathe our Souls in carnal pleaſures, but to be Conſorts of the immaculate Lamb; our hopes engage us to holineſs: 1 John 3. 3. He that hath this hope purifieth himſelf as Chriſt is pure: If his heart be faſtened upon ſuch an hope, as to ſee Chriſt as he is, and t… be like him both for temper of Soul and ſtate of body, certainly he muſt needs be an holy p. 39man; he will be practiſing and trying here upon Earth how he can conform to Chriſt, and begin his happineſs as well as he can. Certainly he that expecteth that his body ſhall be like to Chriſts glorious Body, he will poſſeſs his veſſel in ſanctification and in honour: he cannot uſe his body that is under ſo great hopes meerly as a ſtrainer for meats and drinks, and a channel for luſt to paſs through; his mind that ſhall ſee God, he cannot fill it with chaff, or ſuffer it to be occupied with vanity, toying thoughts, and vile cares, and unworthy projects: and his affections that ſhould cleave to God inſeparably, to be proſtituted to every baſe …bject. Thus with reſpect to our hopes we muſt be ſanctified; the foundation and ſeed of glory Ʋſe ….is layd in grace, and that life began which we muſt live for ever▪

It ſerveth for Conviction: If Gods people are a ſanctified people, then here is but ſad news for two ſorts of perſons. 1. The prophane, that care not for holineſs, God hath no birthright for ſuch Eſaus; the portion of the Lord are an holy portion, but **Deut. 32. 5.Deut 32:5theſe have a ſpot that is not as the ſpot of his children: See what John ſpeaketh of ſuch perſons as wallow in their filthineſs, 1 John 3. 8. He that committeth ſin is of the Devil, for the Devil ſinneth from the beginning; foreign, he that tradeth in ſin, and maketh it his work and buſineſs: You may preſume that you belong to God, but you are of the Devil; you have not indeed the leaſt pretence of a claim, and do not go ſo far as hypocrites, being ſo little careful to be holy, that you are not moral: Are you called? from what? where is the leaſt evidence of it? I, but ††Caſpa… ſ…reſ. in Miſcellaneis. Multi gloriantur cor ſuum bonum eſſe, etiamſi extus Vita non reſpondeat; decipiuntur isti homines, nam ſi candela intus acc…nſa eſt, lucerna extus neceſſario lucet & ſplendet; …oſito quod cor …uum bo…m eſt, tamen damnaberis quia Chriſtus …on judicat ſecundum cor ſed ſecundum opera. If the Iſraelites had ſlain & eaten the Paſſover, yet if the door poſts were not ſprinkled with blood, the Angel would not ſpare them.our hearts are better then we ſhew for: This is to appeal to a witneſs that cannot be found; it is all one as if a man ſhould lay claim to anothers Land, and pretend that he hath loſt the Evidences: your guilt is written in legible characters, that he that runneth may read it. 2. It convinceth perſons that ſcoff at holineſs: ſcoffing is the overflow of gall and malice, and a black mark let it be found where it will be; in the general it argueth a bad ſpirit, but eſpecially when Religion is made a by-word and a reproach. When you deride men for their holineſs, you deride them for that p. 40which is the expreſs Image of the glorious God, and ſo deride God himſelf: Holy Brethren, as the Saints are ſtiled, Heb. 3. 1. ſhould no more be a diſgrace then holy Father, as God himſelf is ſtiled, John 17. 11. You hate God more then you do the Saints, if you hate them for their holineſs, which ſhineth in them with a faint luſtre, but is infinitly and originally in God. Take heed of the chair of ſcorners, thoſe are **Rev. …2. 15.Rev 2:15dogs that are without, that bark at the ſplendor of Gods Image, that make Saints a word of diſgrace: Scoffing Iſmaels that will be mocking, are ſure to be caſt out, Gen. 21. 9. they do not belong to God: The Apoſtle interprets that mocking to be perſecution, Gal. 4. 27. ſo it is in Gods account; and yet it is always found in thoſe that are born after the fleſh: Prophane ſpirits think Religion a matter of nothing; and men are wont to mock at thoſe▪ which make a great matter of what they account nothing. Oh remember, holineſs is the badg of thoſe which are the Lords called people, and it ſhould be a matter of reverence, not reproach.

Again, It ſerveth for Caution, to prevent miſtakes: Chriſtians,Ʋſe 2. look to your Sanctification; Pſal. 4. 3. Know that God hath ſet apart him that is godly for himſelf: The Beaſts worſhippers have the Beaſts mark, Rev. 13. 16. So alſo Gods children are ſtamped with his ſeal & impreſs; 2 Tim. 2. 19. The foundation of the Lord ſtandeth ſure, having this ſeal, &c. they are ſealed with a mark of preſervation, The Lord knows thoſe that are his; and they are ſealed with a mark of diſtinction, Let every one that nameth the Name of God depart from iniquity. As Cain is ſtamped on both ſides, ſo hath Gods Seal a double Motto; one that noteth his owning the Saints, the other that noteth their tem…er and dispoſition, they depart from iniquity: Take heed then, have you this ſeal and impreſs? There are many things that look like Sanctification, but are not; I ſhall touch upon four, Civility, Formality, reſtraining grace, and temporary grace.

1. Civility, which is nothing elſe but a fair demeanor in the world, or in the Apoſtles expreſſion, a fair ſhew in the fleſh, a darker repreſentation of holineſs, rather Heatheniſh p. 41ſtrictneſs then Chriſtian: you may deſcry it by theſe Notes. 1. It is uſually accompanyed with ignorance, and little knowledg of Gods Inſtitutions: Men live well, are no drunkards, no ſwearers, but know little of God, have no inſight in matters of Religion; like Nicodemus, a ſtrict Phariſee, but groſly ignorant, Iohn 3. 10. Spiritual life beginneth with knowledg, and endeth in a rational ſtrictneſs, and what they do, they do upon principles; Conſcience is ſwayed by the acknowledgment of Gods Will: others live plauſibly, but know not the ground and reaſon of their actions, and therefore are ſoon ſatisfied, never troubled about imperfections, becauſe where there is no light, there is not that tenderneſs, which is found in real Chriſtians, who look into the purity of the Law, and are troubled becauſe they know ſo much of the Will of God, and do ſo far come ſhort of it; as in a clear glaſs the leaſt mote is ſoon eſpyed. 2. There is little of Chriſt in ſuch Souls; for a man that is ſatisfied with his own righteouſneſs doth not prize Chriſt: Paul a Phariſee counted his works gain, which afterward he found to be loſs, Phil. 3. 7. by gain he meaneth an advantage to procure the favour of God: Self is wont to take up all their thoughts, and therefore moral ſtrains ſuit more with them, then Gospel comforts, and doctrines that breed faith: The Law is more natural to men then the Gospel; and therefore with thoſe that are of a moral diſpoſition, and no more, it findeth better entertainment and welcome then the Goſpel doth: there is no hungering and thirſting after Chriſt; they do not ſee the need of the ſweetneſs of his grac…, of the help of his Spirit, going on in a plauſible moral courſe, without rub or difficulty: whereas in the ſpiritual life **Gal. 2 20.Gal 2:20Chriſt doth all, and every day they ſee more cauſe to bleſs God for him. 3. Ʋſually there is ſome great prevailing ſ…n: Civility is but a freer ſlavery; one way or another Satan holdeth them captive, and their honeſty and fair ſhew to the world is but to ſerve their carnal intereſts, to hide a luſt or feed a luſt, and moſt commonly this ſin is worldlineſs: Chriſts young man that had kept all thoſe things from his youth, had great poſſeſſions, and they were a great ſnare to his heart, Mat. 19. 22. The ſin of the Phariſees p. 42was vain-glory and ambition: ſome morſel there is reſerved under the tongue, ſome ſin kept with the greater allowance from conſcience, and the leſs ſhame from abroad, becauſe otherwiſe the life is fair and honeſt. 4. There is a greater care about actions then luſts: Wrath, and pride, and wanton thoughts are digeſted, becauſe there is no violence and un…leanneſs in the converſation: Civility is all for the carriage, nothing for tempering the affections to ſuch an order and moderation as becometh grace: Paul complaineth of his luſts, and the Law of ſin within, Rom. 7. yea of ſuch ſinful workings as do not fall under the cogniſance and diſcovery of the light of Nature, Rom. 7. 7. The firſt riſings and ſtirrings of ſin forbidden in the tenth Commandment, the leaſt rebellion of Nature. Thus for Civility.

2. Formality, or pretended grace: you may be deceived in that; and therefore the Apoſtle ſpeaketh of a **foreign.true holineſs, Epheſ. 4. 24. in oppoſition to that which is feigned and counterfeit: Now falſe grace is always acted by forreign and external conſiderations; as pupils have not a principle of life within them, but are moved by an external force: The hypocrites principles of motion are without him, as carnal reſpects, ſelf-ends, &c. True grace hath an inward propenſity to comply with the Will of God; there is a Law upon their bowels: by-ends work by conſtraint, and carry the Soul contrary to its native inclination; a man would not do ſuch a thing, were it not for ſuch ends: therefore the Apoſtle ſaith, 1 Pet. 5. 2. Feed the flock that is among you, not by conſtraint, but willingly; not for filthy lucre, but of a ready mind. When a man acteth genuinely in a work, his own heart carryeth him to it more then all outward encouragements. Again, Falſe grace is ſhy of Gods preſence and ſight: pretences are to deceive men; therefore ſuch perſons ſtrive to get God out of their thoughts, they know his eye will find them out: But now truth of grace is ready to draw every thing into Gods ſight; though they tremble to think what defects God can find in them, yet they appeal to him for the ſincerity of their hearts: Iohn 20. 17. Lord thou knoweſt all things, and thou knoweſt that I love thee; He would not excuſe miſcarriages, p. 43yet for the general temper and bent of his heart he re…erreth himſelf to Gods Omniſciency. So Iob 31. 6. Let me be weighed in an even ballance, that God may know mine integrity; and yet elſewhere he ſaith, Iob 42. 5, 6. Mine eye ſeeth thee, and therefore I abhor my ſelf in duſt and aſhes: In the one place he appealeth to God, for he was confident that his integrity would hold weight; and yet in the other he could even loath himſelf when he thought of God, becauſe of ſo many defects and failings. So David, Pſal. 139. 23. Search me O Lord, and know my heart, &c. No doubt but David was ſenſible that God could find enough in him; but Lord ſearch, ſee if any thing be allowed with full leave of conſcience. Again, Falſe grace doth not grow, unleſs it be worſe and worſe; Pretences wither rather then thrive: God complaineth, Ier. 7. 24. that they went backward rather then forward: Falſe grace is always declining till it be wholly loſt; like bad ſalt, that loſeth of its acrimony and ſmartneſs every day till it be caſt to the dunghil: But now true grace, from a grain it groweth into a tree, Matth. 13. from a morning glimpſe to a perfect noon, Prov. 4. 18. from ſmoaking flax it is blown up into a flame: The leaſt meal in the Barrel, and oyl in the Cruſe, when it is fed with a ſupply from Heaven, ſhall proſper into abundance: Nicodemus that at firſt came to Chriſt by night, after boldly declareth himſelf for him, Iohn 19. 30. Grace gets ground upon the fleſh, and holineſs by degrees advanceth into a triumph; Examine then whether you increaſe or decreaſe: if you go backward, from zeal to coldneſs, from ſtrictneſs to looſeneſs; if you loſe you care of duty, and choyceneſs of ſpirit, and there be no complaining, it is a ſign grace was never wrought in truth. Once more, Falſe grace is not accompanyed with humility: When men the more they profeſs, the prouder they grow and more ſelf-conceited, there is cauſe of ſuſpicion: With true grace there always goeth along a ſpiritual poverty, or a ſenſe of our ſpiritual wants; the more knowledg, the more they diſcern their ignorance, compare 1 Cor. 8. 2. with Prov. 30. 2, 3. the more faith, the more they bewail unbelief, and ſee a need of increaſe and further growth: Mark 9. 24. Lord I beleeve, p. 44help mine unbelief. Oh I want faith, what ſhall I do! ſtill I am haunted with prejudicial and leſſening thoughts of Gods alſufficiency and goodneſs. It is excellent when the Soul is thus kept hungry and humble under our enjoyments, and we **Phil. 3. 13.Phil 3:13forget the things that are behind, becauſe the things that are before us, or not yet attained, are much more.

3. The next thing is **See Mr Lyfords Ca…e…eehiſm, laſt edition▪ page 308, 309.reſtraining grace, which is nothing elſe but an awe upon the Conſcience, inclining men to forbear ſin, though they do not hate it. Now you may diſcern it, partly becauſe love is of little uſe and force with ſuch kind of ſpirits; they are chained up by their own fears: The great Evangelick motive is mercy; Rom. 12. 1. I beſeech you by the mercies of God: The heart is moſt ingenuous when it yeildeth to ſuch intreaties: It is good to ſerve God with reverence, but a ſervile awe hath little of grace in it. It is true indeed, it is better to have a ſlaviſh fear then none at all; therefore David ſaith to them that would be held in with no other reſtraints, Pſal. 4. 4. Stand in awe, and ſin not: to cool and charm their fury he maketh uſe of the argument of Gods vengeance; though this is alſo the fault of ſlaviſh ſpirits, that carnal reſpects and thoughts of outward inconvenience do equally ſway them, as a ſervile fear of Gods Iudgments. Again, you may know it, becauſe it doth not deſtroy ſin, but only prohibit the exerciſe of it: Abimelechs luſt was not quenched, yet God withheld him from ſinning againſt Sarah, Gen. 20. 6. The heart is not renewed, though the action be checked; as Iſrael had an adulterous heart towards God, when her way was hedged up with thorns, Hoſea 2. 6. Again, it is their trouble that they are held in the ſtocks of Conſcience; they would fain be enlarged, and find out their own paths.

4. The next thing that looketh like Sanctification, but is not, is common grace: This is a diſtinct thing from all the reſt, yet I call it common grace, becauſe it may be in them that fall away and depart from God: It differeth from Civility, becauſe it is more Chriſtian and Evangelical; from Formality, becauſe that is only in pretence and ſhew, whereas this is a real work upon the Soul; from reſtraining grace, becauſe p. 45that is only converſant about ſins and duties out of a ſervile awe of God, but this ſeemeth to carry out the Soul with ſome affection to Chriſt; it is a common work, good in its ſelf, which God ordaineth in ſome to be a preparation and begining of the work of grace: Of this the Apoſtle ſpeaketh, Heb. 6. 4, 5. where he calleth it an enlightening, a taſte of Chriſt and of the powers of the world to come, and a partaking of the Holy Ghoſt; meaning of the gifts of the Spirit, abilities for holy duties, &c. of all which elſewhere; only now let me note three things. 1. That the light there ſpoken of is not humbling. 2. The taſte is not raviſhing, and drawing out the Soul after more of Chriſt. 3. Their gifts are not renewing and ſanctifying.

1. That light is not humbling; He ſaith, they are enlightened, but he doth not ſay they are humbled: Foundations totter that are not layed deep enough: The more true light a man hath, the more cauſe of ſelf-abaſement will he find in himſelf: You can never magnifie Chriſt enough, and you can never debaſe ſelf enough; and certainly Chriſt is moſt exalted when you are moſt abaſed, Iſai. 2. 19. Dagon muſt fall upon his face, if you mean to ſet up the Ark; and if Chriſt ſhall be precious to you, you muſt be vile in your own eyes; none have ſuch true revivings as the humble, Iſai. 57. 15, 16. True humiliation is far from weakening your comforts, it maketh them more full and ſure: therefore a main thing that was wanting in thoſe ſpoken of in Heb. 6. was humiliation, and their fault was a raſh cloſing with Chriſt in the pride of their hearts.

2. Their taſte was not raviſhing, and affecting the heart ſo as to engage it to ſeek after Chriſt; they had but looſe and ſlight deſires of happineſs▪ glances upon the glory of Heaven and the comforts of the Goſpel, which poſſibly might ſtir up a wiſh, Oh that I might dye the death of the righteous, &c. they were not ſerious and holy deſires after Chriſt, after grace and ſtrength to ſerve him: The Saints that have a taſte **Rom. 7. 24. Pſal. 119. 5.Rom 7:24Ps 119:5groan after a fuller communion in his graces as well as comforts; that experience which they have had of Chriſt, maketh them long for more: But now in Temporaries there is a p. 46looſe aſſe…t and ſlight affection, a taſte enough to prevail with them to make ſome profeſſion for a while, a rejoycing for a ſeaſon, &c.

3. Their gifts are not renewing and ſanctifying; ſuch poſſibly as may make them uſeful to the Church, but do not change the heart: the Apoſtle ſaith, they were made partakers of the Holy Ghoſt; that is, had ſome ſhare, it may be a plentiful ſhare of Church gifts, ſo as to be able to carry on duties to the edification and comfort of others; but alas what is a man the better, if the heart be oppreſt with ſins in the mean time, and be not upright with God? 1 Cor. 13. 1. Though I ſpeak with the tongues of men and Angels, and have not charity, I am become but as a ſounding Braſs, and tinkling Cymbal. Though you can ſpeak of the things of God with much enlargement and affection, pray ſweetly, all is but as tinkling with God if there be not ſaving grace: It is a great evidence that we are ſuch as the Apoſtle ſpeaketh of, when the affection doth not anſwer the expreſſion of a duty, nor the life our knowledg, and gifts have not a proportionable influence upon practiſe. So much for that Point.

Having ſpoken of the State, I come now to ſpeak of the Author of it, God the Father. But why is it ſo diſtinctly attributed to the Father? is not Chriſt our Sanctification? 1 Cor. 1. 30. and is it not called the Sanctification of the Spirit? 2 Theſ. 2. 14. The Anſwer ſhall draw out the ſtrength of the phraſe in theſe Propoſitions. 1. It is true, that the whole Trinity one way or other concurreth to the work of holineſs; thoſe works ad extra are indiviſa common to all the Perſons; the Father ſanctifieth, the Son ſanctifieth, and the Holy Ghoſt ſanctifieth: the ſame may be ſaid of preſerving and calling. 2. Though all work joyntly, yet there are diſtinct perſonal operations, by which they make way for the glory of each other; the love of the Father for the glory of the Son, and the glory of the Son for the power of the Spirit. See how the Scripture followeth theſe things: You ſhall find firſt, that no man cometh to the Son but from the Father by Election; Iohn 6. 37. All that the Father giveth ſhall come to p. 47me: ſo verſ. 65. No man cometh unto me, unleſs it be given him of my Father. Look again and you ſhall find that no man cometh to the Father from the bondage of ſin and Satan, but by the Son, through his Redemption and Mediation; John 14. 6. I am the Way, the Truth, and the Life; no man cometh unto the Father but by me. Again, you ſhall ſee no man is united to the Son but by the Holy Ghoſt, who worketh in thoſe whom the Father did chooſe and the Son redeem; and therefore the Sanctification of the Spirit is as neceſſary as the Blood of Jeſus, 1 Pet. 1. 2. So that you ſee all have their diſtinct work; the Inchoation is from the Father, the Diſpenſation by the Son, and the Conſummation by the Spirit: from the Father, in the Son, and through the Spirit; there is Gods choyce, Chriſts purchaſe, and the Spirits application: all are joyned in one Verſe, for indeed they muſt not be ſevered, even in the place laſt alledged, 1 Pet. 1. 2. 3. Becauſe the firſt diſtinct operation is the Fathers, therefore the whole work in Scripture is often aſcribed to him; he is ſaid to juſtifie; The Iuſtifier of them that beleeve in Ieſus, Rom. 3. 26. So he is ſaid elſewhere to purge; Iohn 15. 1, 2. I am the Vine, and my Father is the Huſbandman; he purgeth it, that it may bring forth more fruit: All dependeth upon the decree of his love: Chriſt doth not work upon a perſon, unleſs he be given to him by the Father; and therefore he being firſt in order and operation, the whole work is made his work: Sanctified in God the Father. Obſerve,

That Sanctification is Gods work, wrought in us by the Father. Obſervat. 1.To cleanſe the heart is beyond the power of the creature; it can no more make it ſelf holy, then make its ſelf to be: We could defile our ſelves, but we cannot cleanſe our ſelves: **Dominq …rrare per me po…ui re…ire non pot…i. Auſtin Meditar.as the ſheep can go aſtray of its ſelf, but it can never return to the fold without the ſhepherds care and help. Luſts are too hard for us, and ſo are the duties of obedience: ††Non poteſt reddi niſi ab … a quo potuil dari. Aug.God that gave us his Image at firſt, muſt again plant it in the Soul: Who can repair Nature depraved, but the Author of Nature? When a Watch is out of order we ſend it to the Workman: We are his workmanſhip in Chriſt, Epheſ. 2. 10. God taketh it to be his Prerogative, Levit. 21. 8. I am the Lord that ſanctifieth p. 48thee: Grace is his immediate creature: Mans will contributeth nothing to the work but reſiſtance and rebellion; and outward means work not, unleſs God put in with them; elſe why ſhould the ſame Word preached by the ſame Miniſter, work in ſome, and harden others? all the difference ariſeth from Gods grace, which acteth according to pleaſure. Well then,

1. Let us wait upon God till the work be accompliſhed: Our wills are obſtinate and perverſe, but God never made a creature too hard for himſelf; he is able to do this thing for us, and 'tis our comfort we have ſuch a God to go to. The Heathens that groped and felt after God, were to ſeek of a power to quell their luſts, and therefore were put upon ſad remedies; whereas all is made eaſie to you in the power of God through Chriſt. Crates gave this advice to one that came to him to know how he ſhould ſubdue the luſt of uncleanneſs, he anſwered, **P…i…m ſa…e… inde l…qu…u…. Tertul. in Apol.that he ſhould either famiſh himſelf or hang himſelf; they knew no remedy but offering violence to Nature, or elſe death and despair. Democritus blinded himſelf, becauſe he could not look upon women without luſting after them. ††Chriſtianus ſolvis oculis foeminam. V…d…t Tertul. ibidem.Now God teacheth us to put out the eye of our luſt, not of our bodies: Bleſs God that you know whoſe work it is, and to whom to go for Sanctification.

2 Ʋſe. Praiſe the Lord when ever this work is accompliſhed; Not I, but grace; it muſt not be aſcribed to our works, or to any power that is in our ſelves, but to Gods mercy, Chriſts merits, and the Spirits efficacy: There is Gods grant; To her it was granted to be covered with fine linnen, the righteouſneſs of the Saints, Rev. 19. 18. God the Father giveth leave or iſſueth forth an Authentick Act and Decree in the Court of Heaven; as Eſther by the grant of the King was ſupplyed out of the Kings Wardrobe. Then there is Chriſts merit; the ſtream wherein we are waſhed floweth out of Chriſts own heart; 1 John 1. 7. The Blood of Chriſt cleanſeth us from all ſin. Then there is the Spirits efficacy; no leſs power will vanquiſh the proud heart of man. 'Tis notable, that grace is expreſſed not only by the notion of **Pſal. 51. 10 Epheſ. 2 …0 2 C…. 4. 6.Ps 51:10Eph 2Creation, which is a making things out of nothing; but alſo by ††Luk. 11 21, 22 2 … 1. 15. 1 John 4. 4.Luke 11:21Luke 11:221 John 4:4Victory, or a p. 49powerful overcoming of oppoſition: In Creation as there was nothing to help, ſo there was nothing to reſiſt and hinder; but in man there is beſides a death of ſin, a life of reſiſtance againſt grace; therefore Sanctification muſt entirely be aſcribed to God: we deſerve it not, it cometh from the Fathers good-will and Chriſts merit; we work i… not, 'tis accompliſhed by the power of the Holy Ghoſt.

Again obſerve, That though the work of grace be immediately Obſervat. 2.wrought by another perſon, yet our thoughts in beleeving muſt not ſtay till we aſcend and come up to God the Father. You ſhall ſee the Scripture carryeth out our acts of faith to him every where: Rom. 4. 24. If we beleeve in him, who raiſed up Jeſus our Lord from the dead; that is, in God the Father. So John 12. 44. He that beleeveth in me, beleeveth not in me, but in him that ſent me: that [not] is not negative, but corrective; not only in me, but his thoughts muſt aſcend to the Father alſo, who manifeſteth himſelf in me. So John 14. 1. Ye beleeve in God, beleeve alſo in me. Both expreſſions may be imperative: Beſides beleeving in Chriſt, we muſt alſo beleeve, in God, as the firſt Fountain and Author of grace. Now the Reaſons are, 1. Becauſe all grace beginneth with the Father; the firſt in order of being, is firſt in order of working; 'Tis the Father that floweth out to us in Chriſt and by the Spirit: What ever Chriſt hath and is, he hath from him as the original Author; 1 Cor. 1. 30. Of him Jeſus Chriſt is made to us Sanctification. The high Prieſt went into the Sanctuary before he bleſſed the people; ſo doth Jeſus Chriſt ſanctifie you in the Father and from the Father: as Mediator certainly he is to be conſidered as Gods Servant and Inſtrument. Well then, Reaſon is in its progreſs, till it climb up to the firſt cauſe of a thing; ſo ſhould Faith; do not leave till you come to the Father, who is the higheſt Fountain of grace. 2. Becauſe what ever is done to you by Chriſt, is done with a reſpect to his Fathers love: John 17. 2. Thou haſt given him power over all fleſh, that he ſhould give eternal life to as many as thou haſt given him: So ſee verſe 6. I have manifeſted thy Name unto them, thine they were, and them thou gaveſt me: That was the ground of Chriſts reſpect, the Fathers p. 50donation, or the charge he received from him: and therefore you muſt look upon the Fathers love as well as Chriſts care; for in all his reſpects to us he ſtill acknowledgeth his obedience to the Father; and indeed it giveth us a double ground of hope: **Cauſa …quam fili… …o… a… a… quia ipſi a …atre deman datum eſt, & cauſa our pater nob… ſavet, eſt quia hoc filius ab ipſo poſtulat & prom…retur. &c. See Stella at large de … more Dei, cap. 18.the Son loveth us becauſe the Father required it, and the Father loveth us becauſe the Son asketh it; if Chriſt be faithful to his Father we are ſure to be loved, or if the Father have any respect and love to Chriſt. 3. Becauſe 'tis a great ſupport and comfort to faith to conſider of the Father in the act of beleeving: two are better then one; and 'tis often made a priviledg to have the Father and the Son, 1 John. 1. 3. and 2. 23, 24. 2 John 9. & alib. There is the Fathers love and the Sons merit; either ſeverally will not yeild that joy and peace in beleeving, and therefore 'tis good to have them both together: There is no acceſs to the Father but in the Son: What will guilt do with Juſtice? ſtubble with conſuming fire? God out of Chriſt is terrible, rather then comfortable; therefore 'tis ſaid, 1 Pet. 1. 21. that by him we beleeve in God; that is, by Chriſt through his merit we come comfortably to pitch upon God the Father. So again, Chriſt ſeparate from the Father doth not yeild ſuch firm grounds of confidence; there muſt be ſome act of the Father to give us full ſecurity; for in the buſineſs of Redemption God the Father is repreſented as the offended wronged party, who is to receive ſatisfaction: we are ſenſible of the wrong and offence, Conſcience feeleth that; we muſt be alſo ſenſible of his favour and grace towards us: now when we ſee him firſt in all acts of grace, that taketh away all jealouſie and ſcruple. 4. Becauſe in the Fathers Love there are many circumſtances which are very engaging to the Soul, which are not to be found in the reſt of the divine Perſons; for he being firſt in order, hath the chiefeſt work aſcribed to him; but eſpecially are not to be found in Chriſt as Mediator: and becauſe Chriſt as Mediator is moſt known to the creatures, I ſhall proſecute this matter with reſpect to that Conſideration. 1. In the Fathers love and acts of grace there is an original Fulneſs; Chriſts fulneſs as Mediator is but derived out of the Fathers plenty; Col. 1. 19. p. 51It pleaſed the Father that in him all fulneſs ſhould dwell: And 'tis limited by the Fathers Will in the diſpenſation of it; all that Chriſt diſpenſed was according to the Charge and Commandment given him by his Father; ſee Mat. 20. 23. It is not mine to give, ſave to thoſe for whom it is prepared of my Father: Chriſt doth not deny his Authority to give glory as well as grace; only he ſheweth how in all the diſpenſations proper to the Mediator he was limited by the Will and Counſel of the Father: And ſo he denyeth to diſpenſe the knowledg of times and ſeaſons, becauſe the Father had kept it in his own Power, Acts 1. 7. So that now 'tis an engaging Conſideration to remember that the Father, whoſe Will is abſolute, who hath an original Fulneſs of all grace, that he himſelf loveth us, and is firſt in all acts of bleſſing. 2. In the Fathers acts you have the pureſt and freeſt apprehenſion of love; he began and firſt broke the buſineſs of our Redemption: God the Son can have an higher motive, the Fathers Will; but God the Father can have no higher motive then his own love; his elective love was the firſt riſe and ſpring whence all that love that paſſeth out to the creature iſſueth forth, and therefore here we have the freeſt apprehenſion of love: there was a love of the Father anteceding the merit of Chriſt; John 3. 16. God ſo loved the world, that he gave his only Son; there was the moſt independent and free act of love.

It ſerveth to preſs us to give a diſtinct glory in beleevingƲſe. to God the Father: Get a right apprehenſion of the divine Perſons, and the ſeveral endearments with which their perſonal operations are repreſented. 'Tis ſaid, John 5. 23. That God will have all men honour the Son as they honour the Father. God is moſt honoured when your thoughts are moſt diſtinct and explicite in this matter. Do not forget the Father, you are his gift as well as the Sons purchaſe and the Spirits charge: If God the Father had not loved you before all worlds, Jeſus Chriſt would not have redeemed you; and if Chriſt had not redeemed you, the Spirit would never ſanctifie you: and as the Spirit will not work unleſs you look upon him as Chriſts Spirit, John 16. 14. He ſhall glorifie me, for he ſhall receive of mine; ſo Chriſt came to glorifie the Father, and to finiſh his p. 52work, John 17. 4. Bleſs them and praiſe them all then. If you receive any thing, ſee the Fathers bounty in it, the freeneſs and everlaſtingneſs of his Love ſtamped upon what you have. So if you want any thing, holineſs, comfort, grace, pardon, reflect not only upon the fulneſs of Chriſts merit▪ but the freeneſs of the Fathers love: You deal with a God of bowels and bounty; Father, Son, and Holy Ghoſt, all are yours. There is a fond affectation in ſome, to carry all things in the Name of Chriſt, even ſuch acts wherein the Father is moſt concerned▪ as the former Age carryed all Diſpenſations in the Name of God Almighty, without any diſtinct reflection upon God the Son, in whom the Father will be honoured, and by whom we have an acceſs to the Father: So many in this Age, in their popular diſcourſes and prayers, carry all things in the Name of God the Son, and with a fond and luſcious affectation ingeminate the Name, Jeſus Chriſt, Jeſus Chriſt▪ ſo that the honour and adoration due to the other Perſons is neglected and forgotten; whereas Chriſt is to be acknowledged Lord in all Tongues and among all Nations, to the glory of God the Father, Phil. 2. 11.

But now 'tis high time to proceed to the ſecond and laſt Manifeſtation of their effectual Calling, [Preſerved in Jeſus Chriſt,] foreign, kept in or by him; the meaning is, they were not only ſanctified for the preſent out of the ſtore and plenty of God the Father, but ſhould for ever be kept in that eſtate by Jeſus Chriſt. The Point is, That Gods Obſervat.called and ſanctified people are preſerved and kept in their ſtate of grace and holineſs in and by Jeſus Chriſt. The Point aſſerteth two things, that they are kept by Chriſt and in Chriſt, that is, not only for his ſake, but by vertue of union with him; Jeſus Chriſt is the Cabinet wherein Gods Jewels are kept; ſo that if we would ſtand, we muſt get out of our ſelves, and get into him, in whom alone there is ſafety. I might handle this latter Branch apart, namely, that Ʋnion with Chriſt is the ground of our ſafety and preſervation: but becauſe I am ſenſible that I have ſtayed too long upon this Verſe already, I ſhall content my ſelf with handling upon this occaſion the p. 53general Doctrine of the Perſeverance of the Saints: And firſt, I ſhall give you the ſtate of it, how far we may expect to be preſerved. 2. The Grounds of Certainty and Aſſurance in this kind.

Firſt, How far we may look for Preſervation: The Doctrine of Perſeverance is much impugned; but the Earth is never the more unſetled, becauſe to giddy brains it ſeemeth to run round: however let us grant what muſt be granted, and then the truth will be burdened with leſs prejudice. Seeming grace may be loſt; Take from him that which he hath, Mat. 25. 28. is Luke 8. 18. Take from him that which he ſeemed to have. Blazing Comets and Meteors are ſoon ſpent, and fall from Heaven like lightening, while ſtars keep their orb and ſtation: A building in the ſand will totter; and Hypocrites be diſcovered before the Congregation, Prov. 26. 26. Again, Initial or preparative grace may fail, ſuch as is ſpoken of Heb. 6. 4, 5. to wit, illumination, external reformation, temporary faith, devout moods, ſome good beginnings, &c. Plenty of bloſſoms do not always foretell ſtore of fruit; ſome dye in the very pangs of the birth, and are ſtill born. Yet again, True grace may ſuffer a ſhrewd decay, but not an utter loſs; the leaves may fade when the root liveth: In temptations Gods children are ſorely ſhaken; their heel may be bruiſed, as Chriſts was, but their head is not cruſhed: Peter denyed Chriſt, but did not fall from grace; there is a remaining ſeed, 1 John 3. 9. 'Tis notable what Chryſoſtom obſerveth concerning Chriſts prayer for Peter, Luke 22. 32. I have prayed for thee that thy faith fail not: **foreign. Chryſoſt.Mark (ſaith he) he doth not ſay, I have prayed for thee that thou ſhouldſt not deny me, but I have prayed that thy faith ſhould not altogether vaniſh and be aboliſhed. Once more, ſuch grace as ſerveth to our well-being in Chriſt may be taken away, joy, peace, cheerfulneſs, &c. As a man may have a being, though his well-being be loſt; he is a man, though a bankrupt, though poor, though ſick, though diſeaſed: ſo a Chriſtian may be living, though he be not lively. Yet further, The operations of grace may be obſtructed for a great while: a fit of ſwooning is not a ſtate of death; there may be no acts, and yet their ſeed remaineth; p. 54this may laſt for a long time: David lay in a ſpiritual ſwoon nine moneths; for he awaked not till Nathan came to him, Pſal. 51. the title; and when Nathan came to him, the child begotten upon Bathſheba was born; for he ſaith, 2 Sam▪ 12. 14. The child which is born to thee ſhall dye. Yet further, Grace if left to us would ſoon be loſt; we ſhewed that in Innocency: but 'tis our advantage that our ſecurity lieth in Gods promiſes, and not our own; that we are not our own keepers; that grace is a Jewel not truſted but in ſafe hands; that perſeverance is Gods gift, not mans act; and that Chriſt hath a Charge to conduct the Saints, and keep them ſafe to everlaſting Glory, John 6. from 37, to 40. and John 10. 28. I give unto them eternal life, and they ſhall never periſh, neither ſhall any periſh, non ſhall pluck them out of my hand: My Father which gave them is greater then all▪ none is able to pluck them out of my Fathers hand: They neither ſhall nor can; God and Chriſt are engaged in the keeping of them▪ Chriſt by Gods Command as Mediator, and God by Chriſts merit: therefore he that ſeparateth us from God muſt tug with Jeſus Chriſt himſelf, and be too hard for him alſo, or elſe he can never pluck them out of his hands. If they ſhould queſtion Chriſts power, becauſe of the ignominy of the Croſs; the Fathers hands are alſo engaged, for our greater aſſurance: Can any creature looſe his eternal and almighty graſp? and pluck out thoſe whom the Father hath a mind to keep?

We do not plead for any wilde aſſurance and certainty of Perſeverance; we do not ſay that they that neglect means, or grieve the Spirit, and do what they liſt, are ſure that they ſhall not miſcarry; that is againſt the nature of Gods dispenſation, and the nature of this aſſurance, and therefore but a vain cavil. 'Tis againſt the nature of Gods diſpenſation; whom he maketh to perſevere, he maketh them to perſevere in the uſe of means: Hezekiah had aſſurance from God of life for fifteen years, yet he taketh a lump of figs, and applyeth it as a plaiſter to the boyl, Iſai. 38. 5, with 21. More clearly, Acts 27. 31. All ſhall come to Land; but, Except ye abide in the ſhip ye cannot be ſafe: We are ſure of life as long as p. 55God hath any ſervice to do for us, yet we are bound to get food and rayment, and to uſe all means to preſerve life: This was Satans cavil againſt Gods protection over Chriſt, Thou art ſure not to fall, therefore neglect means, caſt thy ſelf upon danger, Mat. 4. 9, 10. You learn this Doctrine from the Devil; Thou mayſt do what thou lift, thou art ſure to be ſafe; 'tis the Devils Divinity. Again, 'Tis againſt the nature of this aſſurance; he that hath taſted Gods love in Gods way, cannot reaſon ſo: A child that hath a good father that will not ſee him periſh, ſhall he waſte and embezzle his eſtate he careth not how? A wicked child may preſume thus of his father (though it be very diſingenuous) becauſe of his natural intereſt and relation to his father; the kindneſs which he expecteth is not built upon moral choyce, but nature: but a child of God cannot, becauſe he cannot grow up to this certainty but in the exerciſe of grace; 'tis begoten and nouriſhed by godly exerciſes: and the thing it ſelf implyeth a contradiction; this were to fall away becauſe we cannot fall away: You may as ſoon ſay that the fire ſhould make a man freeze with cold, as that certainty of perſeverance in grace ſhould make us do actions contrary to grace.

Again, We do not ſay that a Beleever is ſo ſure of his conſervation in a ſtate of grace, as that he needeth not to be wary and jealous of himſelf; 1 Cor. 10. 12. Let him that ſtandeth, take heed leſt he fall. There is a fear of Caution, as well as a fear of diffidence and diſtruſt; and there is a great deal of difference between weakening the ſecurity of the fleſh, and our confidence in Chriſt: None more apt to ſuſpect themſelves then they that are moſt ſure in God, leſt by improvidence and unwatchfulneſs they ſhould yeild to corruption: Chriſt had prayed that Peters faith might not fail, yet together with the other Apoſtles he biddeth him Watch, Luke 22. 40, and 46. The fear of God is a preſerving grace, and taken into the Covenant; Jer. 32. 40. I will put my fear into their hearts, and they ſhall not depart from me: This is a fear which will ſtand with faith and certainty; 'tis a fruit of the ſame ſpirit, and doth not hinder aſſurance, but guard it; 'tis a fear that p. 56maketh us watchful againſt all occaſions to ſin and ſpiritual diſtempers, that we may not give offence to God: as an ingenuous man that hath an inheritance paſſed over to him by his friend in Court, is careful not to offend him.

Again, This certainty of our ſtanding in grace doth not exclude prayer; Luke 22. 46. Watch and pray, that ye enter not into temptation. Perſeverance is Gods gift, and it muſt be ſought in Gods way; by Chriſts interceſſion, to preſerve the Majeſty of God, and by our prayers, that we may conſtantly profeſs our dependance upon God, and renew our acquaintance with him; beſides, by asking bleſſings in prayer, we are the more warned of our duty; 'tis a means to keep us gracious and holy: As thoſe that converſe often with Kings had need be decently clad, and go neat in their apparel; ſo he that ſpeaketh often to God is bound to be more holy, that he may be the more acceptable to him.

Again, 'Tis not a diſcontinued, but a conſtant perſeverance that we plead for; not as if an elect perſon could be quite driven out of the ſtate of grace, though he be ſaved at length; he cannot fall totus a toto in totum, the whole man with full conſent from all grace and godlineſs; he may ſin foully, but not fall off totally, no more then finally; there is ſomething that remaineth, a ſeed, an unction, a root in a dry ground, that will bud and ſcent again: Briefly, true grace ſhall never utterly be loſt, though it be much weakened, but in the uſe of means it ſhall conſtantly be preſerved to eternal life.

Once more, and I have done with the ſtate of the Queſtion: God doth not only require the condition of ſtanding, or continuing in the exerciſe of grace, but give it infallibly: The Precepts of the Covenant of Grace are alſo Promiſes; Heb. 8. 10. This is the Covenant that I will make with the houſe of Iſrael, &c. where all the Articles carry the form of Promiſes; God undertaketh to fulfil our part in us, when we ſubmit to the Covenant. So Jer. 32. 40. I will put my fear into their hearts, &c. **G…ds love will not let him depart from us, Iſ…. 54. 10. and fear will not let us depart from God.If there be any breach, it muſt be from our departing from God, or Gods departing from us: Now God never departeth, his Love never permitteth him to repent of giving his fear and putting his grace into our hearts; p. 57but all the fear is of our departing from God: So ſome ſay, God will not depart from us, if we be not wanting to our ſelves: And Bernard obſerved that our own fleſh is not mentioned Rom. 8. What ſhall ſeparate us from God? &c. Soli eum deſerere poſſumus propriâ voluntate, our own will may ſeparate us and withdraw us from God: And the Remonſtrants, Though God doth not repent doni dati, of what he hath given, yet we may repent doni accepti & retenti, of what we have received, and grow weary of the ſervice of God. But all is anſwered by Gods undertaking in the Covenant; I will put my fear into their hearts▪ that they ſhall not depart from me: He will give faith, and love, and fear, beſtow and continue ſuch Graces as diſpoſe the Soul to Perſeverance.

Secondly, The Grounds of Certainty by which it may appear that we ſhall be preſerved in that ſtate of grace, unto which we are called in Jeſus Chriſt: The Grounds are many; put them all together, and you may eaſily ſpell out of them the Perſeverance of the Saints.

1. There are ſome grounds on God the Fathers part; there is his everlaſting Love, and alſufficient Power. His everlaſting Love: God doth not love for a fit, but for ever; From everlaſting to everlaſting, Pſal. 103. 17. before the world was, and when the world is no more: Gods Love is not founded upon any temporal accident, but on his own Counſel, in which there can be **foreign, Heb. 6. 18.Heb 6:18no change, becauſe the ſame reaſons that moved him to chooſe at firſt, continue for ever: God never repented in time of what he purpoſed before all time: Rom. 11. 29. His gifts and calling are without repentance: By gifts he meaneth ſuch as are proper to the Elect; and by calling, effectual calling; ſuch is foreign, according to his eternal Purpoſe, of theſe he never repents: The fruits of repentance in men are ſhame and ſorrow; now God is never aſhamed of his choyce, nor ſorry for his choyce, ſo as to wiſh it undone. And then the other ground is his alſufficient Power; Almightineſs is engaged in the preſervation of grace, by his eternal Love and Will, John 10. 28, 29. Can they pluck Chriſt from the Throne? are they ſtronger then Chriſts Father?

p. 582. There are grounds on Chriſts part; his everlaſting Merit, and cloſe Ʋnion between him and us, and conſtant Interceſſion. For his Merit ſee Heb. 9. 12. He is entered into the holy place, having obtained an eternal Redemption for us. Legal expiations did but laſt from year to year, but Chriſts merit for ever and ever; his Redemption is eternal, not only as 'tis of uſe in all ages of the Church, but in reſpect of every particular Saint: thoſe who are once redeemed by Chriſt, they are not redeemed for a time, ſo as to fall away again; that would argue that the virtue of Chriſts Blood were ſpent, and could preſerve them no longer; but they are for ever kept to Salvation. So Heb. 10. 14. By one offering he hath perfected for ever them that are ſanctified: He hath not only purchaſed a poſſibility of Salvation, but all that we need to our full perfection; 'tis not for a certain time, but for ever. Then there is a cloſe Ʋnion between him and us; this is the notion of the Text, preſerved in Chriſt. **Sicut impoſſibile eſt maſſam a p…ſta ſ…p…rar…, &c. Luther.Look as 'tis impoſſible to ſever the leaven and the dough, when they are once mingled and kneaded together; ſo Chriſt and a Beleever, when they are united together, there is no parting more: Can Chriſts myſtical Body be maimed? or loſe a joynt? Then his conſtant Interceſſion, that's another ground, a Copy of which we have in the 17 of John, where he ſaith, Keep them through thy Name, &c. and Keep them from the evil, &c. See Heb. 7. 25. He is able to ſave to the uttermoſt thoſe that come to God by him, for he liveth for ever to make Interceſſion for them: He is interceding with God, that the merit of his death may be applyed to us; and what's that? **foreign.Salvation to the uttermoſt or to the end. The heirs of Salvation need not fear miſcarrying: Jeſus Chriſt, who is the Teſtator, who by Will and Teſtament made over the heritage to them, he alſo is the Executor, he liveth for ever to ſee his own Will executed; he dyed once to make the Teſtament, and he liveth for ever to ſee it made good: when ever we are in danger, he is intreating his Father for ſupports and aſſiſtances of grace.

3. On the Spirits part, there is a continued influence ſo as to maintain the eſſence and ſeed of grace: The Fathers love is continued by the merit of Chriſt, that he may not depart p. 59from us; and we are preſerved by the Spirit of Chriſt, that we may not depart from him: He doth not only put into our hearts faith, fear, love, and other graces at firſt; but he maintaineth and keepeth them, that the fire may never go out: Our hearts are his temple, and he doth not love to leave his dwelling place: And beſides, in the Oeconomy of Salvation 'tis his Office, to glorifie Chriſt as his Vicegerent, and to be our Comforter; therefore with reſpect to the honour of Chriſt, and the comfort of Beleevers, he preſerveth and maintaineth that grace that is once really wrought in our hearts. To preſerve the glory of Chriſt thus, Chriſt you know hath received a Charge from the Father to loſe nothing, John 6. 39. neither body nor ſoul, nothing that belongeth to an elect perſon: Now that he may be true to his truſt, he ſendeth the Spirit as his Deputy or Executor, that his Merit may be fully applyed: 'Tis for the honour of Chriſt, that where ever the work is begun, where ever he hath been an **Heb. 12. 2.Heb 12:2Author, there he may be a Finiſher alſo. 'Twas ſaid of the fooliſh Builder, that he began, and was not able to make an end: this diſhonor can never be caſt upon Chriſt, becauſe of the power and faithfulneſs of the Spirit; he doth foreign, Phil. 1. 6. go through with the work which he hath begun; the Spirit is to fit veſſels for glory: he doth not uſe to leave them half carved; he is faithful to Chriſt; as Chriſt is to his Father: the Father chooſeth the veſſel, Chriſt buyeth them, and the Spirit carveth and fitteth them, that they may be veſſels of praiſe and honour. But this is not all, He preſerveth and continueth us in the ſtate of grace as our Comforter; by working grace he puts us into an expectation of glory and happineſs; and to make it good, he carryeth on the work without failing; therefore grace is called the firſt fruits of the Spirit, Rom. 8. 24. and the earneſt of the Spirit, 2 Cor. 1. 22. and 5. 6. for it hath a double uſe, to be a taſte and a pledg: 'tis a taſte, to ſhew us how good eternal life is; and a pledg, to ſhew us how ſure it is: The firſt degree of Regeneration is of this nature; 'tis an earneſt or gage, aſſuring us of a more perfect enjoyment; the livery and ſeiſin of glory to come: As ſoon as a real change is wrought, the Spirit of God doth p. 60give us earneſt; and will God loſe his earneſt? will he give us a pledg, and fail our expectation? Surely no.

Let us now come to Application.

It preſſeth us to perſevere with the more care; 'tis noƲſe 1. unreaſonable inference: ſee 1 John 2. 27, 28. Ye ſhall abide in him: And now little children, abide in him. Since we have ſo many advantages of ſtanding, let not us fall away: Oh how great will your ſin be, if you ſhould miſcarry and diſhonor God! We pity a child that falleth, when 'tis not looked after; but when a froward child wreſteth and forceth it ſelf out of the arms of the Nurſe, we are angry with it. You have more reaſon to ſtand then others, being brought into an unchangeable ſtate of grace; being held in the arms of Chriſt, God will be very angry with your ſlips and failings: Mercy holdeth you faſt, and you ſeek to wreſt your ſelves out of Mercy's arms: None can ſin as you do, with ſuch frowardneſs, with ſuch diſhonor to God; you diſparage the Spirits cuſtody, the merit of Chriſt, and the mercy of the Father. See Heb. 4. 1. Let us therefore fear, a promiſe being left to us of entering into his Reſt, leſt any ſhould ſeem to come ſhort of it. Look as ſome ſeem to ſtand▪ that do not, ſo ſome ſeem to fall utterly that do not: A child of God indeed cannot come ſhort, but he ſhould not ſeem, that is, give any appearance of coming ſhort: When our religious courſe is interrupted, and we give way to ſin and folly, that's a ſeeming to come ſhort; and ſo you bring a ſcandal upon the love of God, as if it were changeable; upon the merit of Chriſt, as if it were not a perfect Merit: Scandalous Profeſſors make Arminians; in an age of defection, no wonder if men plead for the Apoſtacy of the Saints.

If you fall through weakneſs, be not utterly diſmayed:Ʋſe 2. As the Spinſter leaveth a lock of wool to draw on the next thread; ſo there is ſomewhat left: when you are departed from God, you have more hold-faſt upon him then another ſinner; a child, though a prodigal; go to him and ſay, Father. David pleadeth the reliques of grace yet left, Pſal. 119. 176. I have gone aſtray like a ſheep, ſeek thy ſervant, for I do not forget thy Commandments; as if he had ſaid, Lord, I have▪ p. 61ſinned through weakneſs, but I hope there is ſome grace left, ſome bent of heart towards thee. So the Church, Iſai. 64. 8, 9. Now O Lord, thou art our Father, &c. Yea God is angry when we do not plead: So Jer. 3. 4. Wilt thou not cry, Thou art my Father? &c. You have an intereſt, though you have been diſobedient: Thus do, and your falls will be an advantage; as you have ſeen men go back to fetch their leaps more commodiouſly.

When you ſtand, let it excite you to love and thankfulneſs;Ʋſe 3. Nothing maketh the Saints love God more then the unchangeableneſs of his Love: When they ſee themſelves ſafe in the midſt of weakneſſes, and Satans dayly aſſaults, it doth much indear God to their Souls. Certainly Daniel was much affected with his preſervation in the Lions den, when he ſaw the Lions ramping and roaring about him, and yet reſtrained with the chains of Providence, that they could do him no harm: So the children of God muſt needs love their Preſerver, when they conſider what dangers are round about them; how little they ſubſiſt by their **1 Sam. 2. 9.1 Sam 2:9own ſtrength, and how much they have done a thouſand times to cauſe God to withdraw his Spirit from them; and therefore the great argument why the Saints do love and praiſe him, is not only the freedom of his grace, but the unchangeableneſs and conſtancy of it: His mercy endureth for ever; 'tis ſeveral times repeated, Pſal. 136. So Pſal. 106. 1. Praiſe ye the Lord; O give thanks unto the Lord, for he is good, for his mercy endureth for ever. No form is more frequent in the mouths of the Saints: and good reaſon; for alas, if we were left to our ſelves, we ſhould damn our ſelves every hour; we have a **Jer. 5. 2 3. and 14. 10.Jer 5:2revolting heart: we are like glaſſes without a bottom, as ſoon as they are out of hand they are broken; we cannot ſtand of our ſelves: and we have a reſtleſs enemy, that deſireth to toſs us and vex us, as wheat is toſſed from ſieve to ſieve, Luke 22. 31. and we have often forfeited Gods protection, and grieved him day by day; were it not for everlaſting Mercy, what would become of us? Certainly they that do not love God for their preſervation, they are not ſenſible of their condition in the world; what a naughty p. 62heart they carry about with them: 'Tis a miracle that ever grace ſhould be preſerved there where there is ſo much pride, love of pleaſures, worldly cares, brutiſh luſts; that ſuch an heavenly plant can thrive in the midſt of ſo many weeds. Nor what a buſie Devil they have to do withall, who watcheth all advantages, as a dog that ſtandeth waving his tail ('tis Chryſoſtom's compariſon) and expecting a bit; and his envy and malice is moſt bent againſt them that have moſt grace. Finally, they do not conſider that the world is full of ſnares and dangerous allurements; for if they did, they could not chuſe but fall a bleſſing of God for Jeſus Chriſt, who yet faſteneth them as a nail in the holy place. I remember one of the Fathers bringeth in the Fleſh ſaying, Ego deficiam, I will ſurely fail and miſcarry; and the World, Ego decipia…, I will deceive them and entice them; and Satan, Ego eripiam, I will ſnatch them and carry them away; and God ſaith, Ego cuſtodiam, I will keep them, I will never fail them nor forſake them; and there lieth our ſafety and ſecurity.

It informeth us, that if any fall often, conſtantly, frequently, 4▪ Ʋſe.eaſily, they have no intereſt in grace: 1 John 3. 9. He that is born of God, ſinneth not; foreign, he makes not a trade of ſin; that's the force of the phraſe: Gods children ſlip often, but not with ſuch a frequent conſtant readineſs into the ſame ſin: As fair Meadows may be overflown, but Mariſh ground is drowned with the return of every Tyde; ſo are wicked men carryed away with every return of the temptation; therefore he that liveth in a courſe of prophaneſs, worldlineſs, drunkenneſs, his ſpot is not as the ſpot of Gods children. You are tryed by your conſtant courſe and walk, Rom. 8. 1. What's your road? what do you do conſtantly, eaſily, frequently? I except only thoſe ſins which are of uſual incidence and ſuden ſurrection; as ſudden ſtirrings of paſſion in a cholerick temper, and vanity of thoughts, and diſtractions in duties, &c. and yet for theſe a man ſhould be the more humble and watchful; if they be not felt and ſtriven againſt, and mourned for, 'tis a bad ſign.

It provoketh us to get an intereſt in ſuch a ſure condition.5 Ʋſe. Be not contented, 1. With outward happineſs; things are p. 63worthy according to their duration: Nature hath ſuch a ſenſe of Gods Eternity, that the more laſting things are, it accounteth them the better: An immortal Soul muſt have an eternal Good: Now all things in the world are frail and paſs away, therefore called uncertain riches, 1 Tim. 6. 18. 'tis uncertain whether we ſhall get them, and uncertain whether we ſhall keep them, and uncertain whether we ſhall live to enjoy them if they ſtay with us: All of this ſide grace is uncertain; theſe things are uſually blaſted in their flower and beauty; as Herod was ſtricken in the midſt of all his Royalty: ſo that a man may out-live his happineſs, which is the greateſt miſery; or at leaſt it muſt terminate with death; there is no uſe of wealth in the other world. But now the better part can never be taken from us, Luke 10. 42. and by ſeeking that we may have other things with a bleſſing, Mat. 6. 33. 2. Reſt not in gifts, they are for the body rather then the perſon that hath them; as many are carnal, and yet come behind in no gift; God uſeth them like Negroes, to dig in the mynes of knowledg, that others may have the gold: Judas could caſt out Devils, and yet afterward was caſt out among Devils. See 1 Cor. 12▪ ult. the Apoſtle had diſcourſed largely of gifts, and then concludeth thus, But yet I ſhew you a more excellent way; and what's that? Grace that abideth and endureth for ever, as in the next Chapter. Many that have great abilities to pray, preach, diſcourſe, yet fall away: According to the place which they ſuſtain in the body, ſo they have great gifts, of knowledg, utterance, abilities to comfort, direct and inſtruct others, to anſwer doubts, to reaſon and argue for God, for conference and holy diſcourſe, and yet fall foully; as thoſe Heb. 6. 4. are ſaid to be partakers of the Holy Ghoſt, that is, to have a great ſhare of Church gifts. Nay this is not all, Gifts themſelves wither and vaniſh when the bodily vigor is ſpent: The glory of a man is as the flower of the graſs, 1 Pet. 1. 24. By the glory of a man is meant what ever excellency we have by Nature, wit, knowledg, ſtrength of natural parts, as well as wealth and riches: Many times we like the dry ſtalk remaineth when the flower is gone; nothing but the gracious work of the Spirit will laſt for ever. 3. Seeming and unſound p. 64grace; as **Hymeneus & Alexander are ſaid to make ſhipwrack of faith, that is, falſe faith, 1 Tim. 1. 19. 201 Tim 1:191 Tim 1:20falſe faith, ſuch as beginneth in joy will end in trouble; it eaſeth you for the preſent, but you ſhall lie down in ſorrow: General probabilities, looſe hopes, uncertain conjectures, vaniſhing apprehenſions of comfort, all theſe things ſoon come to nothing: The planting of true faith is troubleſom at firſt, but it leadeth to true comfort; otherwiſe you may look upon the Goſpel with ſome kind of delectation for a while; as thorns may blaze under the pot, though they cannot keep in the fire: therefore do not reſt in taſting the good Word, Heb. 6. 5. in ſome ſlight and tranſitory comfort. Again, there is formal profeſſion; Many may begin in the Spirit, and end in the fleſh, Gal. 3. 3. A man may ſeem to himſelf and to the Church of God to have true grace; he may profeſs the truth, eſcape the pollutions of the world, that is, foul groſs ſins, yea and all this not out of a carnal aim, but out of a ſlight and inſufficient touch of the truth upon the Conſcience, and yet fall away; like the corn in the ſtony ground, that grew up, but had no root. But much more [Chriſtians] will that form which is taken up out of private aims fail and miſcarry: God delighteth to take off the mark and diſguiſe of an hypocrite, by letting them fall into ſome ſcandalous ſin, or by changing the times and poſture of affairs, or by ſending a ſtorm: Paint is ſoon waſhed of; therefore reſt not in theſe outward and ſuperficial changes, till ſolid and ſubſtantial grace be wrought in you.

Is Comfort to Gods children; Grace is ſure, and the priviledges Ʋſe 6.of it are ſure. Grace it ſelf is ſure; through your folly it may be nigh unto death, but cannot dye: This is the advantage of ſpiritual comforts, that they do not only ſatisfie our deſires, but ſecure us againſt our fears: The redeemed of the Lord have an everlaſting joy, Iſai. 35. 10. Once in Chriſt, and for ever preſerved in Chriſt. Grace would be little better then temporal things, if it did yeild but a temporary refreſhing. They weaken Chriſtian comfort that make Beleevers walk with Chriſt like Dancers upon a rope, every moment in fear of breaking their necks. This is the comfort of a gracious heart, that as nothing ſhall altogether cut him off from enjoying God, ſo nothing ſhall utterly make him ceaſe to p. 65love God. The children of God would be troubled if grace ſhould fail, though their priviledges ſhould not be cut off; you are ſure of both. For as grace is ſure, ſo are alſo the priviledges of grace: This was figured under the Law; an Iſraelite could never wholly alienate his inheritance and title to the Land; Levit. 25. 23. His title to the Land ſhall not be cut off, nor ſold for ever: This was a type of our ſpiritual inheritance in Chriſt, which cannot be alienated from us; he might for a while paſs it away, but it was to return again; ſo thoſe that are made coheirs with Chriſt, are never diſ-inherited: 'Tis true, we forfeit it by the merit of our actions, but God doth not take the advantage of every offence: 'Tis true, we loſe the evidences that are in our keeping, peace of Conſcience, and joy in the Holy Ghoſt; but the eſtate it ſelf is undefeaſible, and cannot be made away from us. Sometimes we are under a king of ſequeſtration, and there is a ſuſpenſion of comfort and grace; as the Iſraelite might make away his inheritance for a time; but we ſhall recover poſſeſſion again, though not by our ſelves, yet by our Goel, our kinſman, or him that is next of blood: As under the Law, if a perſon were not able to redeem the inheritance, the kinſman was to redeem it; ſo Jeſus Chriſt, our kinſman after the fleſh, he is our Goel, he interpoſeth by his merit, and reconcileth us to God. Well then, You ſee grace is kept, and the priviledges of grace are kept in Chriſt: But now becauſe comforts are never prized but in their ſeaſon, and men that have not been exerciſed in ſpiritual conflicts, nauſeate theſe ſweet truths, they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another; therefore let us ſee when this truth will be moſt ſweet and ſeaſonable. 1. In great troubles, when God ſeemeth to hide his face; Oh how ſweet is it to hear him ſay, I will not forſake thee till I have performed all that I promiſed thee, Gen. 28. 15. all this ſhall better thy heart, and haſten thy glory. In times of diſtreſs we are apt to think that God hath caſt us off, and will never look after us more, though formerly we have had real experiences of his grace: What a fooliſh creature is man to weaken his aſſurance when he ſhould come to uſe it? to unravel p. 66all his hope and experiences in times of trouble, which is the only ſeaſon to make uſe of them. 2. In the hour of temptation and hard conflicts with doubts and corruptions, when we are ſenſible of the power of ſin, and how difficult it is to remove it out of the heart, we are apt to ſay as David after all his experiences, I ſhall one day periſh by the hand of Saul, 1 Sam. 27. 1. and many times out of diſtruſt give over the combate. Oh then remember now you are preſerved in Chriſt, and that nothing ſhall ſeparate: as Sarcerius came to Camerarius his wife, when ſhe had been exerciſed with a long and tedious conflict, and read to her the latter end of the eighth of the Romans, ſhe brake out in triumph, uſing Pauls words, Nay, in all theſe things we are more then Conquerors. Oh Chriſtians, neither ſin, nor Devil, nor world can divide you from Chriſt, for he **Rom. 16. 20.Rom 16:20did not only tread down Satan, but under your feet. 3. In times of great danger and defection, either through error and perſecution, as Saunders trembled to think of the fire; eſpecially when others fall fearfully, who were before us in knowledg and profeſſion of zeal and piety; when the firſt become laſt; when glorious Luminaries are eclipſed, and leave their orb and ſtation; as the Martyrs were troubled to hear of the revolt of ſome great Scholars that had appeared for the Goſpel: When Hymeneus and Philetus, two eminent Profeſſors, fell, there was a great ſhaking, 2 Tim. 2. 18. But the foundation of the Lord ſtandeth ſure &c. that's the comfort the Apoſtle oppoſeth in ſuch a caſe. 4. In times of diſheartening, becauſe of the difficulties of Religion, when the uſe of means groweth troubleſom: to quicken you in your Chriſtian courſe, think of the unchangeableneſs of Gods love; all graces riſe according to the proportion and meaſure of faith; looſe hopes weaken endeavors: 1 Cor. 9. 26. Irun, not as one uncertain. Thoſe that ran a race gave over when one had far out-gone them, as being diſcouraged and without hope: When hope is broken, the edg of endeavors is blunted: Go on with confidence, you are aſſured of the iſſue, God will bleſs you and keep you to his everlaſting Kingdom. 5. In the hour of death; when all things elſe fail you, God will not fail you; this is the laſt brunt; do but wait a little p. 67while, and you will find more behind then ever you enjoyed; death ſhall not ſeparate: as Olevian comforted himſelf with that, **Vide Scult… tum in Iſa…. 54.Iſai. 54. 10. The hills and mountains may depart, but my loving-kindneſs ſhall not depart from you; being in the agonies of death, he ſaid, Sight is gone, ſpeech and hearing is departing, feeling is almoſt gone, but the loving-kindneſs of God will never depart. The Lord give us ſuch a confidence in that day, that we may dye glorying in the Preſervation of our Redeemer.