Jude 1 (part 2 of 2)

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

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

And of this also 1. By way of Explication. 2. By way of collecting Observations.

1. I shall briefly explain two particulars. 1. How they are said to be sanctified by God. 2. How by God the Father.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Secondly, the Observations follow.

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

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

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

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

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

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

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

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

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

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

1. The Priviledge bestowed is Preservation, To them that are preserved, &c. In the handling whereof I shall briefly give, 1. The Explication of it. 2. The Observations from it.

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

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

1. The first, though it be not here intended (as indeed, being frequently denyed to the faithfull) yet its often in Scripture bestōwed upon them, and that severall wayes: sometimes when their enemies want means to effect their desires upon them, 2 Sam. 8.2. 1 Sam. 24.27. Judg. 7.22. 2 Sam. 17.16. though they have poyson; yet no power, no arms or instruments of force; or when the enemies of the Church have outward strengths and forces, but are diverted another way, by reason of enemies coming against them from an other place; or when the enemies spend their hatred and forces upon one another; or when their forces are by the providence of God timely discovered, so that the people of God taking refuge in some place of security, strength, or distance, the enemy cannot at all come at them; or when there is such a curb of restraint put upon the spirits of enemies, as, though they finde them, and have them in their hand, yet they shall not be able to put forth their inward poyson against them; Dan. 3.26. thus even the naturall force of fire, seas, beasts shall be bridled up, when God will, from hurting his people; 2 King. 7.6. or when the enemes of the Church are discomfited, either by their own preposterous fear or oversight, Judg. 5.20. or the instrumentalnesse of the senselesse creatures against them, or the puissance of the Churches forces, not onely spirituall, 2 Sam. 17.23. but even visible and worldly; or when the faithfull being taken, are delivered out of their hand by making escape; Gen. 33. or when God makes an enemy of his Church to be his own destroyer, to twist and use his own halter; or when God enclines the hearts and dispositions of the haters of his people to pity, tender and favour them, though they be far from love to their grace: or when God works a really sanctifying change upon their hearts, Act. 16.31. making them to wash the stripes, and lick the wounds whole which they have made; or when God takes his people out of this life from the evill to come, housing his flock against a storm, taking down his ornaments when he purposeth to destroy the house; and this he ordinarily doth by a natural death, though he can translate his people, and take body and soul immediatly into heaven, as in the case of Elijah.

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

2. This spirituall preservation of beleevers is from Sin, and in the state of holinesse; their grace being preserved, and the image of God never totally obliterated in them: God preserving the jewel, oft, when not the casket; a mans self, his soul, though not his carcasse; and from that which is the greatest enemy and evill, sin, so oft in Scripture call’d the evill, John 17.15. Mat. 5.37. and that which makes the very Divel himself both to be, and to be called the evil One, he both having most, and dispersing most of that evil; the world to be call’d an evill world; Luk. 6.45. 1 Joh. 5.18. Gal. 1.4. and men, evill men. And so this priviledge of preservation from sin, and in the state of holiness, aptly follows Sanctification; the elect being not onely made holy, but kept holy. Hence we read of him that is able to keep us from falling; Jude 24. of Christ praying that his disciples should be (though not taken out of the world, yet) kept from the evil, Joh. 17.15. the world kept out of them, though not they out of the world: of the faithfull, their being kept by the power of God through faith unto salvation, 1 Pet. 1.5. Of the evill one’s not touching him that is born of God, 1 John 5.18. and of his not sinning; of Gods delivering of Paul from every evill work; 2 Tim. 4.18. of preserving blamelesse to the coming of Christ; of finishing the good work begun unto the day of Christ, Eph. 1.6. All which places intend this spirituall preservation mentioned by Jude, which is that gift of God whereby the elect, being united to Christ by his Spirit and faith, continue in him, and can never totally and finally fall from holinesse.

Sundry wayes doth God preserve from sin, and in holinesse: 1. Somtime by keeping his people from the very outward tentation to sin, if he sees it would be too hard for them; often dealing with his servants, as the people did with David, 2 Sam. 21.17. who would not let him go down to battell, lest the light of Israel should have been put out: as Gideon dealt with his souldiers, suffering not the fearfull to go to fight: Judg. 7.3. as we use to keep in a candle in a windy night, putting it into a lanthorn. 2. Sometime by making them conquerors even for the present, over the tentation; he strengthens them so with his Spirit, as that they break the strongest cords (with Samson,) bearing away the very gates of the City, and overthrowing whole troops of tentations: Gen. 39. Thus was Joseph preserved (as Chrysostom expresseth it) in a fiery fournace, even when it was heated seven times hotter then ordinary; the power of God being put forth therein, more then in preserving the three children: Thus were the blessed martyrs preserved from sin; we read in that holy Martyrologie, Heb. 11, 35. they were tortured, not accepting deliverance. How many have overcome fire with fire; the fiery flame with love to Christ hotter then fire? their holy resolution rising the higher, the more opposition they had, as a flood that meets with an obstacle; or as a ball, the harder it is thrown against the ground, the higher it mounts in the rebound. 3. Alway God so preserves his Saints from sinning, Luk. 22.32. that they sin not finally, they sin not away all their holinesse; their faith fails not; ther’s somthing in them that sins not, the seed of God, a grain of mustard-seed, a principle of holinesse, which, Gratia nec totaliter intermittitur, nec finaliter amittitur. as it opposeth, so it will overcome their distempers; as a fountain works out its muddinesse when dirt is thrown into it; as life in a man, his diseases. A Saint is not delivered fully from the being of sin, but from the totall prevalency of it, from finall Apostacy; so that his soul still continues in the state of grace, and hath the life of holiness, for the essence, though not alway in the same degrees: he may aliquo modo recedere, non penitus excidere: Grace may be abated, not altogether abolish’d: he may peccare, Actus omittitur, habitus non amittitur: actio pervertitur, fides non subvertitur; concutitur, non excutitur; defluit fructus, latet succus: jus ad Regnum amittunt demeritoriè, non effectivè. Pr.l. Effectus justificationis suspenditur, at status justificationis non dissolvitur, Suffr. Br. p. 187. Secundùm quasdam virtutes, spiritus recessurus venit, & venturus recedit. Gr. Mor. l. 2. c. 42. not perire; sin, but not to death; intermit the actings of of grace, not lose the habit. Faith may be shaken in, not out of the soul; the fruit may fall off, but the sap not totally dry up. ‘Tis true, Grace in it self considered, as a creature, might totally fail; our permanency is not respectu rei, but Dei; not from our being holy, but from our being kept holy. We are kept by the power of God, and if so, it will be to salvation. Notwithstanding the power of sin in us, and the power of Satan without us; the frowns and the smiles of the world, the musick and the fournace, the Winde and the Sun, the tide of nature, and the winde of example, holinesse, though in the least degree, shall never be lost to be of no degree. Satan doth soli perseverantiae insidiari, he only aims to take away grace; he would never care to take away gold, or names, or comforts, &c. if it were not to make us sin. He that offers to give these things to make us sin, would not snatch them from us but for that end. God was not delighted that Job should be tormented, but that his grace should be tryed; nor Satan so much that Job should be tormented, as that his grace should be destroyed: But though he winnow never so violently, Luk. 22.23. he shall winnow never out all our grace. All the power of hell shall never prevail against the God of heaven.

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

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

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

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

Upon these performances of God, 1 Joh. 5.13. Heb. 3.6. 2 Pet. 1.10. beleevers have been assured, and are commanded to labour for the assurance of their salvation: A priviledge not to be attained, if assurance of perseverance were impossible; for without perseverance there is no salvation.

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

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

The Observations follow.

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

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

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

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

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

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

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

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

1. To explain it. 2. To collect Observations.

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

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

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

1. His Spirit of grace, call’d the Spirit of Christ, Rom. 8. Gal. 4.6. v. 9. is bestowed upon us, he interceding with his Father for that end: I will pray the Father (saith he) and he shall give you another Comforter, Joh. 14.16. If I depart, Spiritus Vicarius Christi. I will send him unto you: And this presence of the Spirit working and continuing grace, is the fruit of those prayers for proservation of his people. I have prayed for thee, that thy faith fail not (saith Christ to Peter) Luk. 22.32. and, I pray that thou wouldst keep them from the evill, Joh. 17.15. And the Apostle (Rom. 8.34.) from the Intercession of Christ, inferrs the certainty of perseverance:—Who also maketh intercession for us: Who shall separate us from the love of Christ? &c. Now this Spirit sent by Christ into the hearts of his people, preserves them, both by working, and strengthening their union with Christ: In the former, Rom. 8.9. Rom. 6. conveying a life, and bestowing a permanent principle of holinesse upon them; 1 John 3.9. putting into them a seed that shall never dye, infusing an habit of holinesse never to be lost. In the later, Phil. 1.19. Eph. 3.16. Phil. 4.13. affording daily supplyes, and strengthening them with might to resist all tentations, to bear all burdens, to go thorow all conflicts, to thrive by all Ordinances, to rest upon all the promises, to act their graces with vigour, to mourn for sin committed, Rom. 8. 2 Cor. 12.8. call and cry for grace which is wanting; the Spirit directing in doubts, quickning in deadnesse, comforting in sorrows, interceding in prayer, &c.

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

And thus, as Christ layes hold upon us, and takes us by the hand with his Spirit; so we lay hold upon him, and take him by the hand with our Faith, whereby the union is complete and reciprocall, Our beloved ours, and wee his. And from this uniting and closing work of faith, by the Spirit, flows the preservation of a Christian, as the weak branches of a Vine are upheld by fastning about the prop, and the house by abiding on the foundation, or a weak, slender reed by being tyed to a pillar. But yet faith resteth not here, but improves this union, and by vertue of it Habemus sapientiam, justitiam, sanctitatem Christi, non quatenus speculamur Christū quatenus longè à nobis existentem, sed quatenus incorporamur Christo, quatenus habemus Christum in nobis manentem. De fonte hujus spiritualis plenitudinis accipere non possumus, nisi in illo simus; et boc discriminis est inter fontem naturalem & spiritualem. Dau. in Col. p. 248. John 1.16. drawes continuall supplyes of grace and strength from Christ, as the root from the soyl, or the branches from the root, or the pipe from the fountain. Hence it is that we live by faith, Gal. 2.20. because our faith is the instrument that draws vertue from Christ to relieve and sustain us in all our wants, Faith and Christ being well met; Christ is very full, and loves to be giving; Faith very empty, a covetous grace, and loves to be receiving of his fulnesse. It sufficeth not faith to be in the fountain, unless it drink of the fountain; to be in Christ, unlesse it receive from Christ; to unite us as members to the head, unless it supplyes us as members from the head; from the head all the body by joynts and bands hath nourishment ministred: Col. 2.19. the Spirit on the part of Christ, and faith on ours are those ἀφαὶ, those joynts and instruments of connexion betwixt Christ and us, whereby a Christian is not onely knit to Christ his head, and a kinde of spirituall continuity between Christ and him is caused; but hath nourishment ministred, ἐπιχορηγεῖται, is furnished or supplyed with all sutable furniture plentifully, necessary to preservation of grace, all things that pertain to life and godlinesse; 2 Pet. 1.3. Rom. 8.10. 2 Cor. 8.9. justifying grace to preserve us from the guilt of sin, supplyes of sanctifying grace to preserve us from the filth of sin in us, and the force of tentation without us, 1 Joh. 5.11. in both respects faith drawing preservation from Christ, in whom life is, nay, Col. 3.4. who is our life. And faith makes use of the Ordinances, but as conduit-pipes or water-courses to conveigh from Christ those supplyes of grace it wants, esteeming of Prayer, Word, Sacraments, without Christ, but as a vial without a cordiall, a plaister without salve, a pipe without water.

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

The Observations follow.

1. Every one out of Christ lyes open to all danger: Obs. 1. his temporall preservation is at best but by common providence; but its cursed as well as common: 2 Tim. 4.18. he is reserved to the day of wrath, not preserved to that everlasting kingdom of which Paul speaks. Kept he is, but as a prisoner, whose provisions do but strengthen him to go to execution: he hath no guard from wrath, because no shelter from sin. Sinner, thy security is not from want of danger, but discerning; and didst thou know it, thou wouldst no more rest one hour without labouring for Christ, then a man would securely go to bed when his house is on fire about his ears. Is’t not a curse for thy soul to be Satans for egress and regress? For God to let thee lye as a Common without an hedge, to wander as a lamb in a large place, without a shepherd, without a fold, a prey to every beast of prey? Thou wilt not let God be a hedg to keep thee from straying, and he will not be a hedg to preserve thee from devouring. How dreadfull is it to be at the cruell courtesie of every Divel, every tentation? Thou labourest to keep thy treasure safe; nay, thou hast a hole to hide thy swine in: but thy poor soul hath not where to hide its head. What is’t to have the protection of a State for thy goods and body, to have the benefit of the Law; and to be without the protection of God in Christ, and to want the benefit of every promise in the Bible? Was it dangerous to be shut out of the Ark, when the waters swell’d; to be shut out of a City of refuge, when the avenger of blood pursued; to want blood upon the door-posts, when the Angel was destroying? and it is not dangerous to be without a Jesus to deliver thee from the wrath to come? You that will not be preserved from Satan as a seducer in your life, shall not be preserved from him as a destroyer at your death: Christ will then be a shelter worth the having; get into him while you live: The drowned world call’d to Noah too late for admission, when the waters were come to the top of the mountains. The heavens are black, the times gloomy, the storms swift and sweeping, oh let not thy approaches to thy shelter be delayed; Run to thy tower, not the paper-tower of thine own merits: Lock up thy self in the wounds of Christ; there’s nothing else can profit in the day of wrath: The storm will go thorow every other refuge.

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

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

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

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

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

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

Of this Vocation, 1. By way of Explication. 2. By way of Observation.

The word here used signifieth sundry sorts of Callings.

1. Not to speak of calling personall, 1 Cor. 7.24. Rom. 1.2. Gal. 1.1. or to a Function and Office, whether oeconomicall, Military, Magistraticall, or Ecclesiasticall, Acts 1.26. immediate, or mediate, as not being here intended.

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

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

This is twofold: 1. Only externall and ineffectuall. 2. Internal also, and effectuall.

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

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

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

1. The term from which we are called, with

2. The term to which we are called.

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

4. The persons called.

5. The Voyce wherewith he calleth; with

6. The answer to the voyce of the Caller.

1. The term from which we are called, is a sinfull and damnable state of nature; expressed in Scripture under terms of greatest terrour: We are called out of darknesse, Col. 1.13. Acts 26.18. Ephes. 4.18. Ephes. 5.8. 1 Pet. 2.9. turned from darkness: translated from the power of darknesse. Man before his calling is dark in his understanding, as a blind man is said to be dark, he knows no truth savingly, 1 Cor. 2.14. 3 Joh. 19. Eph. 4.11. sees no commanding beauty in any of the ways of God, accounts them foolishness; being blind, he loves darknesse, and his works are the works of darknesse: he falls every step, sins in every action; every comfort he useth is a stumbling-block, he is afraid of the stirring of every leaf, stirs not a foot in holinesse (as the Egyptians, who in darknesse sat stil) never enjoying the light of Gods countenance, alwayes full of grief and trouble (of which darkness is the emblem,) and ready to fall into utter darknesse. Col. 1.13. An uncalled person is under the power of darknesse, Ephes. 2.2. born in the kingdom, and under the dominion of Satan, walking according to the Prince of the power of the air; led captive by him at his will. In a word, we are called from a state, not of darknesse only, and blindnesse, but slavery, rebellion, poverty, pain, ignominy, banishment, nakednesse, filthinesse, deformitie, sicknesse, the company of lions and leopards, death, perdition, and every thing that’s miserable; all the woes of the world, were they a thousand times greater, being but a faint representation of the misery of wicked men; they being miserable within, without, here, hereafter, in life, in death, after death; liable to the loss of the glorious and soul-ravishing presence of God to all eternity, and to be tortured with a fire, to which ours is but painted.

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

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

The next pair is 1. The Caller. 2. The Caller.

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

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

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

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

2. The Answering to the call stands in the effectualness and prevalency thereof, in making the called obedient to the Caller’s voice, when the heart is so prevailed with, that its made what it’s invited to be, Rom. 4.17. inabled to do what ‘tis exhorted to; when the law is written in the heart, which is cast into divine Doctrine, Rom. 6.17. 2 Cor. 3.18. as into a mould, and comes forth bearing the stamp and figure of it: when, beholding the glory of the Lord in the glasse of the Gospel, we are changed into the same image from glory to glory: when the heart ecchoeth to that voice, Psal. 27.8. Seek my face, thus, Thy face, Lord, will I seek: when the Gospel comes not onely in word, 1 Thes. 1.4, 5. Psal. 40.7. Acts 16.14. Ezck. 11.19. Jer. 31.33. and 32.39. Deut. 30.6. John 5.28. but in power, and the holy Ghost, and much assurance: when the ear is bored, the heart opened, the heart of stone (the uncircumcised heart) taken away, and the heart of flesh (the circumcised heart) is bestowed. In a word, God speaks to the dead heart, which is made to hear his voyce, and live; being now inclined to embrace that will of God, to which it was refractory, against which it rebelled formerly; being now made soft, plyable, receptive, yeelding, bowed and obedient.

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

The Observations follow.*

1. They are mistaken, who teach, Obs. 1. Joh. Arnold. cont. Til. pag. 397. That the reason of Gods calling of some rather than others by his Gospel, is in regard of the greater worthiness of some to partake of it, than of others. We are all in a state of greatest distance from the Caller, and opposition to his Call. What worth above others was in the Corinthians, when the Gospel came first to them? The Apostle tels them, 1 Cor. 6.9, 10, 11. Such were some of you; namely, fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankinde, theeves, covetous, drunkards, &c. Commonly, ‘tis the darkest time of ignorance and profaneness in places immediately before the dawning of the Gospel, God washing us when we are in our blood, most polluted, perswading to reconciliation in greatest enmity, calling in most open distance: 2 Tim. 1.9. Rom. 9.18. Mat. 11.26. Rom. 5.6, 10. Ex duobus, aetate jam grandibus impiis, Cur iste ita vocetur, ut vocantem sequatur: Ille autem non ita vocetur, ut vocantem sequatur, nolito judicare, si non vis errare. Inscrutabilia sunt judicia Dei; Cujus vult miseretur. Aug. de bon. pers. cap. 8. our calling is not according to works, but according to purpose: so resolved by Christ, even so, Father, because it seemed good to thee. Else why God calleth one rather then another, do not judg, if thou wouldst not err. Before calling, we were not only without strength, and full of impotency, but enemies, and full of antipathy: we are not holy, or willing to be so, and therfore called; but called, and therfore holy. Men finde a thing lovely, and love it; God loves a thing, and thereby makes it lovely.

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

3. As much over-seen as the former, Obs. 3. Corvin. contr. Bogerm. p. 263 are they who labour to maintain, that Notwithstanding all the power put forth in our effectual vocation, there is a liberty in the Will to oppose the work of conversion, Joh. Goodwin Yo. Eld. p. 66. even to the frustration and defeature of it: Or, that Putting all the operations of grace that need to be put into the balance, a mans freewill must turn the scales, and determine the case, whether a man shall be converted or no, accept of grace, or refuse it. But, according to this heterodox Position, it will follow, That not God by his grace, but man by his free-wil is the principal cause of his conversion. For, if God by putting forth all his strength in mans conversion, doth no more then afford to the Will a middle kinde of state of indifferency, hee concurrs to the act of conversion, or to the change of the will from that indiffereny, not principally, or predominantly, but only by way of concomitancy, contingently and conditionally; namely, if the Will please by its naturall power to move from its indifferency: so that the Will receives from God the less, which is, to be put into a middle state of indifferency to convert, or not convert; and that which is the greater, and which determins the act, the Will performs of it self. And in conversion more must be attributed to mans Wil, Si nobis libera quaedam voluntas ex Deo est quae adhuc potest esse bona vel mala, bona verò voluntas ex nobis sit; melius est id quod à nobis, quàm quod ab illo. Aug. de pecc. mer. & rem. l. 2. c. 18. then Gods work: for, None is therefore holy because he may be so if he wil, but because he is truly willing to be so: onely the former this opinion attributes unto God, and the later to free-wil. And how can the patrons of this errour ever truly pray to God for the grace of his Spirit? what should they pray for? sufficient grace to convert if they will? no: that’s universall, and received by the worst. Or shall they pray for the good use of that grace? Neither: for the good use of grace they hold to come from the Wil, which must by no means be determined by God, but be indifferent, whether to convert, or not: And if God onely gives a power to will to convert, but it is alone from the Will to wil to convert, it follows, that Gods grace affords no more help to John who is converted, then to Judas who is not; and so it will inevitably follow, That John made himself to differ from Judas by some act of his own, which he received not from grace, contrary to that of the Apostle, 1 Cor. 4.7. Who made thee to differ? For John and Judas are not really made to differ by grace, neither of them receiving any other grace but to convert if they will, and they are not made to differ by what they equally receive; Bunez. in 2. 2dae, q. 19, art. 1. cited by that most learned Professour of Divinity, Dr. Ward, in his Book, called, Gratia discriminans. Cum Deus vult id fieri quod non nisi volentibus hominibus oportet fieri, inclinat eorumcorda, ut hoc velint. Aug. de praed. l. 1. c. 20. therfore they differ in that John would make use of grace afforded, and Judas would not: whence it follows, that John might thus glory before God; Lord, I give thee thanks that thou didst afford me the help of thy grace, which was a power for me to wil to convert; but the same help thou didst afford to Judas, only I added that which supernaturally thou didst not give me, namely, to will to convert, and to wil to use thy help: and when I received no more from thee then Judas did, yet I have effected that which Judas did not, I being converted, and he not: and therfore I am no more indebted to thee, then that Judas who is not converted. But how would such a speech as this grate upon Christian ears! And therfore it must be yeelded, that John received from God not onely a power to be willing to convert, but also the will it self: and this very thing [to wil] is ascribed to God by the Apostle, Ephes. 2.12, 13. It is God that worketh in you to wil. Non est devotionis, dedisse prope totum; sed fraudis, retinuisse vol minimum. Prosp. cont. Col. c. ult. It is not devotion to attribute to God almost all in our conversion; but deceit to keep back even the least. Now God hath promised to give us even the wil it self to beleeve. Ezek. 36. I wil cause you to walk in my commands. And if God work in us this only, to be able to will to convert, but man himself the wil to convert, the greatnesse of that mystery of predestination mentioned by the Apostle, comes to nothing; and that profound question, why God calls many to salvation, to whom he gives not effectual grace wherby they may will to be converted. This Question (I say) may easily be answered; for, according to the Arminians, who say, God gives a power only to convert, and the person called hath it from himself actually to convert; it may be answered, Those who being call’d, God foresaw to be willing to convert, he elected to life; and those whom he foresaw not willing to convert, these he pass’d by: Rom. 9.20.33. And hereby that speech of the Apostle will be altogether superfluous, Who art thou, O man, that reasonest against God? and that admiration of the Apostle, O the depth, &c. Nor need an Arminian fear so much, by grantsng this irresistible, indeclinable, invincible work upon the heart of one that is converted, that the Will would be ravish’d, and forced to consent contrary to its bent, whether it would or no: for when God by his efficacious grace works in the Will to wil, this efficacious grace puts into the Will a non-resistency, and taketh away actuall resistency: so that it is as impossible that these two should co-exist and meet together in the Will, to be wrought upon with efficacious grace, and to resist, as for the Will in the same moment to resist, and not to resist; to will to resist, and to will not to resist. So that it is a contradiction, to say, When efficacious grace determines invincibly and indeclinably mans Will, it compels the Will, in working upon it whether it will or no; for that which grace works in it, is this, to will; the Will being never against the working, Subventum est infirmitati voluntatis humanae, ut divinâ gratiâ indeclinabiliter & insuparabiliter ageretur. Infirmis servavit ut ipso donante invictissimè quod bonum est vellent, De cor. & Gra. c. 12. Prima gratia data primo Adamo, est, quâ fit, ut habeat homo justitiam si velit; sed gratia potentior est in secundo Adamo, quâ fit, ut velit, tantóque ardore diligat, ut carnis voluntatem contraria concupiscentem, voluntate Spiritus vincat. Id. Ib. Inspiratâ gratiae suavitate per Spiritum sanctum, faciente plus delect are quod praecipit, quàm delectat quod impedit. Ea quae pertinent ad justitiam sic delectant animum, ut quicquid aliud dolor impedit, delectatio superat, Aug. when under the working of efficacious grace; the sweetnesse of grace inspired by the holy Ghost, making the soul more to be delighted with what is commanded, than with what would hinder it: which (as Augustine calls it) is a delight victorious and conquering.

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

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

5. The dignity and duty of the Ministers of the Gospel: Obs. 5. 1. The dignity; in that God calls by them, they are his mouth, as the Gospel is his voyce. God beseecheth by them to be reconciled: they are his Ambassadors, his Stewards, his fellow-workers, they are fathers, saviours; their work is for the good of souls; not for the estate with Lawyers, nor for the body with Physicians: ‘tis the heavenly inheritance which they teach you to procure, the blood of Christ which they direct to receive. You are led by them to Christ. Augustine speaks to God thus concerning Ambrose, Ad eum per te ducebar nescius, ut ad te per eum sciens ducerer. who was an instrument of his conversion; I was led by thee to him unawares, that by him I might through knowledge be led to thee. 2. Their duty; Ministers should labour to uphold the dignity of their calling: the way to do so, is, more to desire to be profitable, then pompous. Ministers are to call, and cry: if they be silent, who should speak? If peoples lusts hate a faithfull Minister, yet their consciences (even then) honour him, as is cleer in Herod. Ministers must call aloud, they must tel people of their sin, thunder out the judgments of God against sleepy sinners: they who must not be dumb dogs, must neither bite the children in the house, nor spare the theeves. If any sin in a Minister be unpardonable, ‘tis silence. They must call often, giving line upon line, not being weary of calling, waiting with patience when a sinner may repent: Importunity at length may prevail. They are animarum proci, Wooers of souls to Christ; one denyall must not discourage them: All the day long they must stretch out their hands; they must never be speechless till they die. They must call in the language of God; 1 Pet. 4.11. 2 Cor. 2.17. they must speak as the words of God, with demonstration of the Spirit. There must not be a sinfull curiosity in handling the word: better the Grammarian should reprehend, then the people not understand. Ministers must not so call, as to cause astonishment, but understanding in people: pithy plainness is the beauty of preaching. What good doth a golden key that opens not? The kingdom of God is not in word, but power. And as preaching must not be curious, so neither over-slight, consisting of raw, sudden, indigested meditations: The word must not be torn, but divided; not tossed, but handled; the Text not named only, but followed: there must be a diligent kinde of negligence in handling the word. They must not forbid and unbid in their lives, whom they call in their doctrine. They who are Callers, must live like called ones themselves, not neglecting that to which they perswade others: The health of a Ministers honour can never be maintain’d in the air of a corrupt life. If we would have none to despise us, we must be examples.

6. Obs. ult. The called of God should live sutably to their calling. They must walk worthy of it. If men be called to an office, they must wait upon it accordingly. Rom. 12.7. A base deportment becoms not those in high place: Joseph call’d to stand before Pharaoh, throws away his prison-garments: 2 Thess. 1.11. 1 Pet. 2.9. Saul call’d to a kingdom, had another heart. The vertues of him that calleth must be shewn: 1. Humility and self-debasing, considering so great a God regarded so poor a worm. Remember, as it was a dung-hil from whence God took thee; so thy unwillingness was great to leave it; and how long God was making thee willing to do good to thy self; how thou hadst nothing to set up with; that thy portion was nothing but pride and poverty. 2. Pity to those that are uncalled: the elect of God must put on bowels; they that have obtained mercy, must pray that others may do so. Look upon others sins with more trouble than thine own sorrows: Pity those that cannot pity themselves: weep over their dying souls; thy soul hath been in the state of theirs. Call after others, if God hath called thee, Luke 22.32. and pray that God would make them hear. Embrace the company of the worst, to make them good, not as a companion, but a Physician. 3. Contempt of the world: Acknowledg thy dignity; be above those trifles, which thou (a childe) didst magnifie. A Christian is called to a kingdom; 2 Thess. 2.14. Col. 1.13. Phil. 3.14. 1 Thess. 2.12. he hath an high calling; all that the world can give him he should lay at his feet: His heart must be where his treasure is, and his treasure onely where Christ is. Onely he can look upon the world as small, who hath look’d upon Christ as great. How unsutable is it to see a King raking in the dunghil, or making hay with his Scepter? 4. A preferring that voyce before all other, which called thee: Cant. 2.8. John 10. Ephes. 4.14. Gal. 6. It is the voyce of my beloved: My sheep hear my voyce. Let not the voyce of a stranger with-draw thee; Be not tossed up and down with every winde of doctrine; be not a follower of men: Walk by rule, not example. Whensoever the world, or thy own heart call thee, rather fear them, than follow them. Follow others, as they Christ. Love that voyce of Christ that calls thee from thy sweetest sin: Value one promise of his above the sweetest musick. Let every Scripture threat be more dreadfull than a thunder-clap. 5. Delight in calling upon him that called thee: Prayer is the called souls eccho back again to God: As soon as Paul was called, Acts 9.11. he prayed. God saw nothing in thee, and yet he called after thee: how much is there in God, for which thou shouldst call after him? Desire him to draw thee neerer to himself, to call thee to him closer, to keep thee, as he hath call’d thee to him. 6. Be thankful for thy vocation, 1 Thes. 2.12. 2 Thes. 2.14. that God should call thee when there was nothing but woe and unwillingness, and should pass by others better accomplish’d. Let his free grace have all the glory. Who shall speak of God, if thou beest silent? Let heart, and tongue, and life advance him.

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

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