Jude 1 (part 1 of 2)

An EXPOSITION upon the Epistle of JUDE.

I Begin with the first part of the Epistle, the Title of, or Entrance into it, contained in the two first Verses, which are these:

This Title containeth three principall parts: 1. The Person who wrote the Epistle. 2. The Persons to whom he wrote it. 3. The Prayer: wherein the person writing salutes the persons to whom he wrote.

1 The person who wrote this Epistle is described these three wayes.

1 From his name: Jude.

2 From his office: A servant of Jesus Christ.

3 From his Alliance: the brother of James.

1 The description of the Pen-man of this Epistle from his name: Jude. In the consideration whereof I shall proceed by way 1 of Exposition, 2 of Observation.

1 The name of the Authour of the Epistle considered by way of Exposition: wherein two things are to be opened: 1 The signification of the name Judas, or Jude. 2 The subject of that name, or who the person was to whom it is here applyed.

1 For the signification of it. Its found fully express’d Gen. Gen. 29.35. 29.35. The occasion of the first imposing it, was Leah’s apprehension of Gods goodnesse to her, 〈Greek〉 in giving her a fourth son, whom therfore she call’d Judah, signifying Praise, Confession, or Celebration: She made his name a monument of her thankfulnesse to God for him, as also of her sons duty, to live to the praise of so good a God: a fruitful Wife to Jacob in children; and a fruitful Daughter to God in thankfulnesse. In qua nominis impositione, non dubito quin eam direxerit Spiritus sanctus, cùm Judah fuerit is qui inter Jacobi filios, pater futuri Messiae constitutus erat. Riv. in loc. Joh. 3.16. The learned Rivet well observes, that in imposing this name, she was directed by the spirit of God: this Judah being that son of Jacob, of whom Christ (according to the flesh) was to come, for whom God is principally to be praised, he being the choysest gift that ever God bestowed; he turning every gift into a mercy: Onely those who have him, and bear him, can praise God; to others God gives nothing (comparatively,) and they return nothing. God shews only how rich he is, in giving his Son; So God loved the world, that he gave his onely begotten Son.

2 The subject of this name is to be considered, to which it’s here applyed. It’s applyed in Scripture to a threefold subject.

1 To a Tribe. Frequent mention is made of the tribe of Judah, 1 King. 12.20. Psal. 76.8. &c.

2 To a Country or Region, 2 Chron. 20.3. Jer. 2.4. and 17.25.

3 and properly, To Persons: and so in Scripture we read of six several persons that had this name. 1 Judah the Patriarch, Gen. 29.35. 2 Judah in whose house Saul lodg’d at his first conversion. Act. 9.11. 3 Judas surnamed Barsabas. Act. 15.22. 4 Judas of Galile. A seditious person. Act. 5.37. 5 Judas Iscariot the traytor. Mat. 10.4. Joh. 14.22. 6 Judas the Apostle, the Author of this Epistle. Concerning whom the Scripture intimates (besides his Apostolicall office, and relation to Iames, of which anon)

1 His Parentage: his Father being Alphaeus spoken of Matth. 10.4. and Mark 3.18. and his Mother held to be that Mary spoken of Matth. 27.56. in regard that this Alphaeus and Mary are said to be the parents of Iames, to which James in Luk. 6.16. Act. 1.13. and here in this Epistle this Judas is said to be brother. In sacra dodccada fuerunt duo qui nomen Judae gessêre; unus fuit sectator, alter insectator. Aug. Tr. 76. in Joh. Unus nomini suo convenienter se gessit (Judas enim Confesso rem significat,) alter per anti prasin nomen istud à se gori ipsis operibus demonstravit. Gerh. Har. in loc. Joh. 14.22.

2 The Scripture expresseth a manifest distinction between him and Judas Iscariot, Joh. 14.22. calling him Judas, not Iscariot; taking especiall care that he might not be taken for him, their hearts and persons being as different, as their names agreeable; for one was sectator, the other insectator Domini; the one following Christ as a Disciple, the other as a Blood-hound; one confess’d him, the other betray’d him; the one carryed himself according to his name, the other was a meer living contradiction to his name. When the Evangelist saith, Judas, not Iscariot, he intended a difference ‘twixt him and this holy Jude.

3 The Scripture expresseth an humble Question propounded by him to Christ: Lord, How is it, that thou wilt manifest thy self to us, and not unto the world? Concerning which Question, although I meet with different opinions, yet I see not why (with Musculus) we may not conceive, that Jude propounded it out of an humble and modest consideration of himself and the Apostles, in partaking of the gracious manifestation of Christ to them, there being a passing by of others more famous, and better accomplish’d then were the Disciples. A Question, which (thus understood,) as it sheweth [1] the freenesse of him that gives; so [2] the humility of them that receive grace; who, in stead of insulting over others that have less then themselves, admire the goodnesse of him, that gives more to them than to others: nay [3] the tender-heartedness and pity of the godly towards the souls of those wicked ones, who are commonly cruel and unkinde to their bodies.

4. The Scripture expresseth concerning this Apostle, that he was πολυώνυμος, and Act. 1.13. 〈Greek〉, Judas trinominis. had sundry names: for he that in Luk. 6.16. is called Iudas the brother of Iames, is in Matt. 10.3. called Lebbaeus, and Thaddaeus: concerning the reason whereof, I meet with sundry opinions among Writers. Jansen. Harm. p. 220. 1 Some conceive, that he had this diversity of names from an usuall custom (they say) among the Jews, which was, that if any name had in it three or more of the letters of Iehovah, יהוה it should not be us’d in ordinary speech, but that some other name like it should be us’d in stead of it. יהודה Now Iudah containing in it all the four letters in the name Iehovah, (having besides the letter ר) this Apostle had other names to be ordinarily called by: but this reason seems (what-ever is the superstition of the later Jews) not to have taken place in our Iude, or in any other that we read of; the Patriarch Iudah, the son of Iacob, had no other name but Iudah bestowed upon him by his mother or friends, nor did the custom appear upon Iudas Iscariot. 2. Others conceive, that these names were conferred upon him, to difference him from Iudas (of the same name) the traytor, grown detestable for his execrable fact and heinous treason; for which cause our Apostle may in the title of this Epistle, stile himself also the brother of Iames; the name of Iudas being so odious in the Church, that (as a learned man observes) a Lorin. in loc. p. 320. Id verum doprehendi, abstinere ferè Christianos ab imponendo et usurpando nomine Judae. Execrabile hoc nomen Christianis ob execrabilem proditionem à Juda factam. Christians have in all ages in a manner abstained from imposing it (though a good name in it self) and that very rarely is it to be found mentioned in any History. And there seems to be an exact care in the Evangelist, that when this holy Apostle [Joh. 14.22.] was named, he might not be taken for the traytor, speaking thus, Iudas, not Iscarior. Nor was it any change of his name that did serve the turn; for it was no lesse wisely then piously heeded, that those other names (Thaddaeus and Lebbaeus) should be sutable to the person upon whom they were bestowed; Thaddaeus signifying in the Syriack the same thing (Praise or Confession) with Judah in Hebrew; the imposers of this name intimating the constancy of this holy man in confessing Christ, what name soever he had. Nor is it to be thought, but that the other name (Lebbaeus) was applyed fitly and sutably to him, as being derived either from the Hebrew word from the Heb. תודה Videantur Junius in loc. Brugens. in 10. Matt. Jansen. c. 39. Lapide in loc. Justini. in loc. Lorin. in loc. לָבִיא Labi, which signifieth a Lion (the cognizance of another Judah, Gen. 49. of which tribe this Jude was) to shew his holy resolution and b Leo dicitur à לב Leb, Cor, quasi cordatus seu animosus, quia à generositate & praesentia animi imperterritus; cor enim sedes est & symbolum fortitudinis: unde Aristomenes, qui to tam Graeciam stupefecerat audaciae miraculo, post mortem dissectus, inventus est habere cor totum pilis hirsutum. Plin. lib. 11. c. 37. courage for God, in opposing sin, and the enemies of the truth, even as with a Lion-like heart: or, from the Hebrew word Leb, which signifieth a heart; thereby noting (say some) that he was a man of much wisdom and understanding in his place and carriage; for he who was of greatest c Corculum dicebant antiqui solertem & acutum. Fest. Qui valdè cautus & prudens, vocabatur Corculum. Plin. l. 7. cap. 31. Unde Scipio Nasica, ob prudentiam bis Consul, appellatus est Corculum. Cic. Tusc. 1. discretion and prudence, was of old wont to be called Corculum, from cor a heart; and a wise, understanding man is usually termed homo cordatus, a man with a heart: or noting (say others) that he was Cordis cultor, a man that laboured much about his heart, studying diligently the purity and sanctifying thereof. This for the expository part of the first thing considerable in the description of the pen-man of this Epistle, viz. his Name; the collection of Observations followeth.

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

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

2 I observe, Obs. 2. That wicked men make the best names and things odious by their unholy carriage. Judas the traytor makes the name Judas, by many, the worst thought of. 1 Sam. 2.17. Ezek. 36.20. Elie’s sons made the people to abhorr the Lords offering. God tels the people, that they had profaned his holy Name, while the heathen said, These are the people of the Lord, &c. Vita Evangelica debet esse vita Angelica. Scandalous Christians have brought an odium upon Christianity. Its the duty therfore of those that are conversant about holy things, to be holy; to tremble lest any should think the worse of Ordinances, of Ministry, of Sanctity for them. The blood of seeming Saints will not wash away the scandall they have brought upon true sanctity, nor make amends for the evil report which they have brought upon the Canaan of godliness: and yet we should take heed of thinking the worse of holinesse, or of any way of God, for the wickednesse of any person whatsoever: Eli’s sons sinn’d in making the people abhorr the Lords offering; 1 Sam. 2.24. and yet the Text saith, the people sinn’d too in abhorring it. Obs. 3.

3 Our Baptismall names ought to be such as may prove remembrancers of duty. Leah and Alphaeus, in imposing names on their Children, made use of such as might put Parents and Children another day upon holinesse. God call’d Abram Abraham, to strengthen his faith: Hannah gave the name of Samuel to her son, 1 Sam. 1.20. because a son of prayers. ‘Tis good to impose such names as expresse our baptismal promise. A good name is as a thread tyed about the finger, to make us mindfull of the errand we came into the world to do for our Master.

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

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

I pass from the Name, and I proceed to the second thing in the description of the Author of this Epistle, and that was his Office: A servant of Iesus Christ. Of this, 1. By way of Explication. 2. By way of Observation.

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

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

2. Why he here so stiles himself?

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

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

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

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

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

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

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

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

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

This for Explication: the Observations follow.

1. Obs. 1. They who undertake any publick imployment for Christ, must receive a calling from him, to be his servants, if with comfort to themselves, or benefit to others, they will go about his work. Rom. 10.15. Heb. 5.4, 5. Its a great shame, if all that are prophets are not the Lords people: but its a grosse errour to think that all the Lords people are ministerially prophets. Their being the Lords people makes them fit to hear, but not fit to preach: fit sheep, not fit shepheards. Suppose that (which constant experience contradicts) they have the fitnesse of gifts; have they therefore a sufficient Call to preach by way of Office and Ministry? Is this enough to be a Kings servant, or a Noble mans Steward, for a person to have abilities to discharge those places? is there not required Commission or Call also? and are not Ministers call’d servants and Stewards? At this time, I doubt it would hardly be accounted true doctrine, that every one who hath military gifts, courage and policy, may be a Commander of a Regiment, or Captain of a Troop, and that he might gather his Followers without Commission. Is it enough for a man to be a Princes Ambassador, because he hath sufficient gifts, for wit, and good expression, &c.? must not the King also give him the authority to be an Ambassadour? Is every one that hath good legs, or can run, a Messenger? must he not be sent likewise? Besides, whosoever hath a commission to preach, hath a commission to baptize; as is plain from Matth. 28.19. preaching and baptizing reaching alike the Ministery of all ages: But hath every gifted-man such a Commission? Further, doth not our Saviour (Mat. 10.41.) cleerly distinguish between a righteous man and a Prophet? if they had been all one, why would he have done so? And if gifts make a Minister; is it not as true, that gifts make a Manistrate? and then every one that had understanding and other good governing parts, were a Lord Maior: nay, then why might not women preach, (as lately they have done) many of whom have better gifts then some men? And how could that agree with the Apostolicall prohibition for women to speak in the Church? 1 Cor. 14.34.

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

2. Obs. 2. Allyance in faith, spirituall relation to Christ is much dearer and nearer then allyance in flesh. Iude might have call’d himself a neer kinsman to Christ, or Christs Brother, as indeed he was, and was so accounted, Mat. 13.55. Mark 6.3. as much as Iames, who Gal. 1.19. is call’d the Lords brother: but that which includes a spirituall relation is to him much sweeter; to be a servant of Christ is more desirable then to be a Brother of Christ. To bear Christ in the heart, much better then to bear him in the womb. What had it profited to have been his kinsman, unlesse his servant? many that were his kinsmen according to the flesh, wanted the honour of this spirituall affinity; but such of them who had this honour bestowed upon them, had all their other glory swallowed up in this (as Christ expressed himself) he is my brother, Mat. 12.47, 50 John 12.26. and mother, and sister. Blessed be God, that this greatest priviledge is not denyed to us even now: though we cannot see him, yet love him we may: 1 Pet. 1.8. though we have not his bodily presence, yet we are not denyed the spirituall: though he be not ours in house, in arms, in affinity; yet in heart, in faith, in love, in service he is.

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

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

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

2. Christ must be served obediently, submissively, [1] in bearing when he correcteth: A beaten servant must not strike again, nor word it with his Master; we must accept of the punishment of our iniquities: ‘tis chaff that slyes in the face of him that fanneth. [2] We must be submissive servants in being content with our allowance, in forbearing to enjoy what we would, as well as bearing what we would not: the proper work of a servant is to wait; stay thy Masters pleasure for any comfort. All his Servants shall have what they want, and therfore should be content with what they have. The standing wages are certain and set, the vails are uncertain. [3] Submissive in not doing what we please, not going beyond our rule, our order. Ministers are his servants, and therfore must not make Laws in his house, either for themselves or others, but keep laws; not of themselves lay down what they publish, but publish what he hath laid down. Ministers are not owners of the house, but Stewards in the house. Laws are committed to us, and must not be excogitated by us. No servant must do what is right in his own eyes. Deut. 12.8. [4] Submissive in doing whatever the Master pleaseth; not picking out this work, Ps. 119.6, 128. and rejecting that; nothing must come amisse to a servant: We must not examine what the service is that is commanded, but who the Master is that commands: 1 Tim. 5.21. We must not preferre one thing before another; a service that most crosseth our inclinations, opposeth our ease and interest. A servant must come at every call, and say, Lord, I hear every command. Acts 10.33. [5] We must serve Christ obediently in doing what is commanded, because it is commanded: this is to serve for conscience sake. If the eye be not to the command, the servant acts not with obedience, though the thing be done which is commanded: nay, its possible, a work, for the matter, agreeable to the command, may yet be an act of disobedience, in respect of the intent of the performer. Oh how sweet is it to eye a precept in every performance! to pray, hear, preach, give, because Christ bids me! Many do these works for the wages, this is not to be obedient; they sell their services, not submit in service.

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

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

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

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

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

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

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

The Brother of Iames.

Of which, by way 1. Of Explication. 2. Of Observation.

1. For Explication. Two things are to be opened: 1. Who this JAMES was. 2. Why this Apostle here calls himself his Brother.

1. Who this JAMES was.

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

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

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

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

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

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

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

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

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

Of which I finde two reasons given, both probable.

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

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

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

1. How needfull is it for a Minister to be of an unteinted reputation? Obs. 1. Jude provides for it, both by making it known how far he was from Iscariot, and how neer unto James. 1 Tim. 3.7. A Bishop must be of good report (saith Paul.) Its necessary for his own salvation that he should be good; and for the salvation of others, that he should be accounted so. How great was Paul’s care, that the Gospel should not be blamed? 2 Cor. 6.3. Sometime the people are occasioned to love the Word by the worth of the Minister; though we should love the Minister for the Word. A crack’d Bell is not good to call men together; nor is a Minister of crack’d reputation fit to perswade others to holinesse. To have all speak well of us, is not more impossible then suspicious. Antisthenes the Athenian, when he heard some unworthy men did highly commend him, said, I fear I have done some evill that I know not of. And another would frequently say, Would we know a man, we should observe the life of him that praiseth him: Rarely will one praise him that takes contrary courses to himself. But this should be the care of the best, to keep himself from being spoken of reproachfully and truly at the same time by the worst. Nor is it lesse the sin of people to blemish the name of him that deserves well, then it is the sin of any one to deserve ill. The Apostle is tender of receiving an accusation against an Elder: certainly, he who is so much against receiving, would be much more against thieving.

2. Its lawfull to use humane helps for the advantage of Truth. Obs. 2. This help, the title of the brother of James, was warrantably prefix’d. Paul, where the fruit of his ministry was hazarded by omitting titles, mentions them at large; 1 Cor. 9.1. Gal. 1. as to the Corinthians and Galatians: and where concealment of his titles might do as well, or better, he omits them, as in both the Epistles to the Thessalonians: the like is requisite for us: In these things Ministers should consider what tends most to the benefit of souls. I have known Ministers of great learning and worth, who have been despicable among Idiots, because Birth, or University degrees, or Allyance have not commended them; perhaps they had not a James to their brother. 1 Cor. 15.33. Tit. 1.12. Act. 17.28. The Heathens testimonies are not refused by the Apostle to advantage Truth: If the naming of a Father in a Sermon tends more to ostentation then edification, it may better be forborn, otherwise be lawfully used. Scripturis non credidissem. &c Aug. Humane Authority was an Introduction to Austens faith; afterward (as the Samaritans) he beleeved upon firmer grounds. Certainly, we never so well improve our humane advantages, as when Christ is advanced by them. How sweet, to observe Ministers to set Christ upon their Names, Titles, Parts, Readings!

3 The beauty of Consent and Agreement between the Ministers of Christ, either in Doctrine or Affection: Obs. 3. Both these the prefixing of James his name argued between him and Jude. Readily and rashly to dissent from other the faithfull and approved Ministers of Christ is not like our Apostles carriage. Indeed, we must not admire men too much, though of greatest learning and piety; not so affect unity, as to forsake verity; or so follow men, as to forget God: The best men in the world are but rules regulated, not regulating; We must only so far set our Watch according to theirs, as they set theirs according to the Sun. Satan endures no mediocrity: All Ministers hee represents as Dwarfs or Giants, none of a middle stature; either they must be worship’d, or stoned. Avoid we both extremes: neither proudly dissenting from, nor imprudently assenting to them either in practice or opinion. Their gifts must neither be adored nor obscured; their falls and slips neither aggravated nor imitated: We must avoid both sequaciousnesse to follow them in any thing and singularity to dislike them in every thing: The middle way of a holy, Scripture-consent, joyning in what we may, and meekly forbearing in what we may not, is a gracious temper. Ministers must not so study to have multitudes of followers, as to scorn to have any companions; to vilifie others for the advancement of themselves; to build up their own reputations upon the ruines of anothers. Consent, as much as may be, is no more then should be. If Ministers should endeavour a holy peace with all men, much more with one another; there’s not more beuty then strength in their union. How pleasant is it to read Peter mentioning his agreement with his beloved brother Paul; 2 Pet. 3.15. that Paul that had withstood him to the face? Gal. 2.11. There’s no repugnancy in Scripture; why should there be betwixt them that handle it? If the Paen-men of the Scripture be at peace in writing, Ministers must not be at war in preaching: they must not seek more their praise for wit, then the profit of souls. When children fall out in interpreting their father’s Will, the Orphans patrimony becoms the Lawyers booty. Hereticks are the gainers by the divisions of them that should explain the Word of Christ. The dissention of Ministers is the issue of Pride: If there must be strife, let it be in this, who shall be formost in giving honour; if emulation, in this, who should win most souls to Christ, not admirers to themselves. Its good to use our own parts, and not to contemn others. The Apostles in the infancy of their calling were not without the itch of pride; Christ laboured to allay it both by precept and example.

4. Grace and Holinesse are not only an ornament to the person himself that is endowed with them, Obs. 4. but even to those that have relation to him: The holinesse of the child is an ornament to the father, that of the father to the child, the grace of the husband to the wife; the holinesse of one brother beautifies another. It’s true, Every vessell must stand on his own bottom, and every one must live by his own faith: Its a folly to boast of the holinesse of our Parents, and neglect it our selves: if thy father be holy for himself and thee too, he shall go to heaven for himself and thee too. The grace of thy friends doth not beget grace in thee, but beutifie it. The Saints have oyl of grace little enough for their own lamps; and where holiness is abhorred by the child, that of the parent is but an addition to the childs shame and punishment, in being so unlike him spiritually, whom he doth so resemble naturally. ‘Twas but a poor priviledge for the Jews to have Abraham for their naturall, and the Divel for their spirituall father: but when a child, a brother, a wife, love and labour for that grace which those of neer relation have attained, its their honour and ornament, in that they who are neer them are neerer to God. Indeed, its often seen, that they who have most spirituall lovelinesse have least love from us: The godly want not beuty, but carnall friends want eyes. A blind man is unmeet to judge of colours: how possible is it to entertein Angels, and not to know it? The love of grace in another, requires more then nature in ones self. Blood is thicker (we say) then water; and truly the blood of Christ beutifying any of our friends and children, should make us prefer them before those, between whom and us there’s only a watery relation of nature. But how great a blemish often doth the gracelesnesse, the unholinesse of a parent, a husband, a brother, bring upon them that are of neer relation to them? Its a frequent question that was propounded by Saul to Abner, 1 Sam. 17.56. Whose son is this stripling? How disgracefull is such an answer as this; The son of a Drunkard, a Murderer, an Oppressor, a Traytor, a Whoremaster? Love to our friends, our posterity, &c. as well as to our selves, should make us love grace.

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

The second part of the Title followeth; which is the Description of those persons to whom he wrote; which persons are described from a threefold priviledge: 1. They are sanctified by God the Father, 2. Preserved in Jesus Christ, 3. Called.

Of these in their order.

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

1. Of the kind of Priviledg, Sanctification. Of which I shall speak 1. By way of Explication of it. 1. By way of collecting Observations from it.

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

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

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

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

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

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

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

5. By exhibition, introduction, or bestowing actuall holinesse; by putting holinesse really and properly into one: This the Creator only can do to his creature: this God doth by his Spirit, which is called the holy Ghost, and the Spirit of sanctification. 2 Thess. 2.13. And thus man particularly is sanctified or made holy three wayes:

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

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

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

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

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

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

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

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

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

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

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

2. The soul of a sin-subduer fights against sin with the Crosse of Christ, and makes the death of Christ the death of sin; Ephes. 5.25. 1. By depending on his death as the meritorious cause of sins subduing, of sanctification and cleansing. Christs purifying us being upon the condition of his suffering, 1 Cor. 6.20. and so it urgeth God thus, Lord, hath not Christ laid down the price of the purchase? why then is Satan in possession? Is Satan bought out? Lord, let him be cast out. 2. By taking a pattern from the death of Christ for the killing of sin, we being planted into the similitude of his death, Rom. 8.5. sin it self hanging upon the crosse (as it were) when Christ died. Oh, (saith a gracious heart) that my corruptions may drink Vinegar, that they may be pierced, and naild, and never come down alive, but though they die lingeringly, yet certainly. Oh, that I might see their hands, feet, side, and every limb of the body of death bored, the head bowing, and the whole laid in the grave: the darknesse, error, and vanity of the understanding; the sinfull quietnesse and unquietnesse of my conscience, the rebellion of my will, the disorder of my affections. 3. And especially, the soul makes use of the death of Christ as a motive or inducement to put it upon sin-killing: Ah, my sin is the knife (saith the soul) that is redded over in my Redeemer’s blood: Ah, it pointed every thorn on his head, and nail in his hands and feet. Lord, Art thou a friend to Christ, and shall sin that kill’d him, live? Thus a sin-mortifying heart brings sin neer to a dead Christ, whom faith seeth to fall a bleeding afresh upon the approach of sin; and therfore it layes the death of Christ to the charge of sin. The crosse of Christ is sins terror, the souls armour: The bloud of Christ is old sures-be, (as holy Bradford was wont to say) to kill sin. As he died for sin, so must we to it; as his flesh was dead, so must ours be, Our old man is crucified with him, Rom. 6.6. Its not a Pope’s hallowing a Crosse that can do it, Mr. D. Rogers Pr. Cat. but the power of Christ by a promise, which blesseth this Crosse to mortification.

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

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

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

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

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

8. By re-inforcing the fight after a foyl; by gaining ground after a stumble, by doubling his guard after unwarinesse, strengthening the battell after a blow; praying more earnestly, contending more strenuously, laying on more strongly after sin hath been too hard: thus Paul was the more earnest with God against sin; he besought the Lord thrice after the messenger of Satan had buffetted him. 2 Cor. 12.8.

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

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

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

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

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

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

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

1. In regard of their kinde: they are of the same sort or nature with the principle of holinesse: Water in the stream is of the same nature with that in the fountan. He that is sanctified lives like himself, his regenerated self. A spirituall life produceth spirituall living, the seed of God puts forth it self in the fruits of godliness; if he be a fig-tree, he bears no thistles; the working of a Saint follows his being: The Understanding acts in a sound, efficatious, Eph. 1.17, 18. Col. 3.10. Eph. 4.23. operative, influentiall knowing both of God and our selves. The Conscience acts in a holy tendernesse and remorsefulnesse for sin, Psal. 16.7. 2 Chr. 34.27. and in a pious peaceablenesse and quietnesse, giving witnesse of a persons reconciliation to (Rom. 5.1.) and walking with God sincerely. 2 Cor. 1.12. This is our rejoycing, the testimony of a good conscience. The Memory retaining heavenly things as a treasury, Psal. 119.11. repository, or spirituall store-house of the Word, an Ark for the two Tables. The Will acts by a plyable yeelding to God in all things, both to do what God enjoyns, and to undergo what God inflicts; in both its flexible: Rom. 7.18. Psal. 39.9. It desires to please God in all things, though it find not alway to perform. The Affections act in a holy regularity and order (being streams not dried up, but diverted:) 1 Tim. 1.5. Psal. 18.2. Love is out of a pure heart, a spark flying upwards, set upon God principally, and that for himself; set upon man for God, either because we see God in him, or desire we may. Psal. 139.25. Hatred is now of those things that God hates, and that hate God. Joy is now spiritual in the Lord, in communion with him, in serving of him, though in tribulation. Sorrow is now for ours and others sin, and the sufferings of the Church, not for such poor things as worldly trifles; the pearls of tears not being cast upon the dunghill. Our Desires are now set upon the presence and pleasing of God, pardon of sin, a soft heart, fruitfulnesse under the means, the prosperity of Sion, the appearance of Christ. Our Zeal is not now hot for our selves, and cold for God; like fire well ordered, burneth for the service, not the consuming of the house. Hope is now lively and well grounded, not false and carnall. This spirituall acting, outwardly reacheth the body, making it a weapon of righteousnesse; fire within, will break out: The whole body is the souls instrument, in all its members being obedient to effect good actions, according to the dictate of renewed Reason, and the command of sanctified Will: the Eye is (as it were) a watch-man, the Tongue a spokes-man, the Ear a disciple, the Arm a champion, the Leg a lackquey, all at the dispofall of God. If the wares of holinesse be in the Shop, those of the same kind will be on the Stall: the life of a Saint is a visible Sermon of sanctification; he who hath his heart ordered aright hath his conversation ordered aright; Psal. 50. the hand of the clock goeth according to the wheels: Out of the good treasury of the heart he brings forth good things: The body will be the interpreter of a gracious heart: the law is written in the heart, and commented upon in the life: a clean stomack sends forth a sweet breath. The matter of our actions shall be warranted by the word, Psal. 119.35. Mic. 6.8. Luk. 17.10. Act. 4.19. Psal. 32.2. Psal. 112.1. the manner humble, cheerfull, resolute, sincere. In a word, glory ends are propounded, and our workings (if God require) shall crosse our own interest, ease, profit: Tohave a good heart and a wicked life, is a walking contradiction. A sanctified person is not as Ephraim, a cake not turn’d, only baked on one side.

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

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

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

1. A sanctified person acts for his sanctified principle of spirituall life, in respect of preserving it in himself; which he expresseth, 1. In shunning what-ever may prejudice and impair it, much more then a man doth avoid that which would shorten a naturall life, as sword, poyson, diseases, &c. that which parteth between God and the soul being more hurtfull, then that which parteth ‘twixt soul and body. What shifts have some made to scramble from death, throwing estates into the sea, leaving them and sweetest relations, running thorow rivers, fire, &c.? And have not holy men suffered more to keep from sin, which tends to spirituall death? have they not left goods, lands, children? have they not run thorow fire, water, nay, into them, even embracing death rather then death, temporall rather then spirituall? A man would give all the world rather then lose one naturall life; but a Christian would give a thousand lives rather then lose the life spirituall. Lord (saith he) I desire but to live, to keep Christ who is my life. Psal. 63.3. Col. 3.4. 2. In a prizing his food that upholds life: He loves what nourisheth him, delights in the Law of God, 1 Pet. 2.2. Psal. 19.10. hungreth after the sincere milk of the word, accounts it sweeter then the honey and the honey-comb, hath a most ardent affection to uncorrupted Truths, accounts a famine of the Word the sorest, esteems the bread of life the staff of life. When he was dead, he had no hunger, the Word was as food in a dead mans mouth, found no savour or entertainment: now, though God give him never so much of other supplyes, yet ‘tis a famine with him, if he have not bread; like an infant-King, that preferrs the brest before his Crown: though he be rich in grace, yet he is poor in spirit; he desireth grace, having the grace to desire: He never saith, I have enough; truth of grace ever puts him upon growth. 3. A sanctified person labours to preserve his inward principle of life, In using the means that may recover him, Jer. 17.11. Psal. 41.4. when his life is endangered by sicknesse, desiring earnestly, that God would heal him; embracing the sharpest administrations, the bitterest reproofs, taking down the most loathed pill, bearing the heaviest affliction, being willing to be cut, sawed, seared, so as to be saved. His great request is, that he may be whole, walk holily, that the pain and impotency of his disease, the filthinesse and hurtfulnesse thereof were both removed.

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

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

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

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

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

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

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

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

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

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

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

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

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