true ransom of souls, which was only shadowed by them.

faith, but rather hated and persecuted it; yet were there even then amongst them, as the writings of the apostles testify, false brethren, and inordinate walkers, and men of corrupt minds earthly minded, and led with a spirit of envy and contention and vain-human nature were by sin; such is the polglory.

Although the question that is moved concerning the necessary qualifications of all the members of a true visible church, can no way, as I conceive, be decided from the inscriptions of the epistles; yet certainly they are useful to teach Christians and Christian churches what they ought to be, and what their holy profession requires of them, and sharply to reprove the gross unlikeness and inconformity that is in the most part of men, to the description of Christians. As there may be some that are too strait in their judgment concerning the being and nature of the visible church, so certainly the greatest part of churches are too loose in their practice.

As the use and end of sprinkling was purification and expiation, because sin merited death, and the pollutions and stains of

lution, that it can be no manner of way washed off but by blood, Heb. ix. 22. Neither is there any blood able to purge from sin, except the most precious blood of Jesus Christ, which is called the blood of God, Acts xx. 28.

That the stain of sin can only be washed off by blood, intimates, that it merits death. And that no blood, but that of the Son of God, can do it, intimates, that this stain merits eternal death; and it had been our portion, except the death of the eternal Lord of Life had freed us from it.

Filthiness needs sprinkling; guiltiness, such as deserves death, needs sprinkling of blood; and the death it deserves being everlasting death, the blood must be the blood of Christ, the eternal Lord of Life dying to free us from the sentence of death.

The soul (as the body) hath its life, its health, its purity; and the contrary of these, its death, diseases, deformities, and impurity, which belong to it as to their first subject, and to the body by participation.

From the dissimilitude betwixt our churches and those, we may make this use of reproof, that if an apostolical epistle were to be directed to us, it ought to be inscribed, To the ignorant, profane, malicious, &c. As he, who at the hearing of the gospel read, said, "Either this is not the gospel, or we are not Christians ;" so either these charac- The soul and body of all mankind is stainters, given in the inscription of these epis-ed by the pollution of sin. The impure letles, are not true characters, or we are not true Christians.

prosy of the soul is not a spot outwardly, but wholly inward; hence, as the corporal leprosy was purified by the sprinkling of blood, so is this. Then by reflecting, we see how all this that the apostle St Peter expresseth, is necessary to justification: 1. Christ the Mediator betwixt God and man, is God and man. 2. A mediator not only interceding, but also satisfying, Eph. ii. 16. 3. This satisfaction doth not reconcile us, unless it be applied. Therefore there is not only mention of blood, but the sprinkling of The Spirit by faith sprinkleth the soul, as with hyssop, wherewith the sprinkling was made: This is it of which the prophet speaks, Isa. lii. 15. So shall he sprinkle many nations. And which the Apostle to the Hebrews prefers above all legal sprinklings, chap. ix. 12, 13, 14, both'as to its duration, and as to the excellency of its effects.

In this verse we have their condition, and the causes of it. Their condition, sanctified and justified; the former expressed by obedience, the latter by sprinkling of the blood of Christ. The causes, 1. Eternal election. 2. The execution of that decree, their effec-it. tual calling, which I conceive is meant by election here, the selecting them out of the world, and joining them to the fellowship of the children of God; so John xiv. 19. The former, election, is particularly ascribed to God the Father, the latter, to the Holy Spi- rit, and the blood of Jesus Christ the Son of God is here the cause of their justification; and so the whole Trinity concurring, dignify them with this their spiritual and happy estate.

First, I shall discourse of these separately, and then of their connexion. 1. Of the state itself; and first of Justification, though named last.

Men are not easily convinced and persuaded of the deep stain of sin; and that no other laver can fetch it out, but the sprinkling of the blood of Jesus Christ. Some that have moral resolutions of amendment, dislike at least gross sins, and purpose to avoid them, and it is to them cleanness enough to reform in those things; but they This sprinkling has respect to the rite of consider not what becomes of the guiltiness the legal purification by the sprinkling of they have contracted already, and how that blood, and that appositely; for these rites of shall be purged, how their natural pollution sprinkling and blood, did all point out this shall be taken away. Be not deceived in blood and this sprinkling, and exhibited this | the is not a transient sigh, or a light

the Holy Spirit, 1 Cor. i. 26, 27, 28, where vocation and election are used in the same sense: Ye see your calling, brethren, how that not many wise men after the flesh, &c. but God hath chosen the foolish things of the world to confound the wise. It is the first act of the decree of election; the beginning of its performance in those that are elected; and it is in itself a real separating of men from the profane and miserable condition of the world, and an appropriating and consecrating of a man unto God; and therefore, both in regard of its relation to election, and in regard of its own nature, it well bears that name, Rom. viii. 28, 30; Acts ii. 47, and xiii. 48; John xv. 19.

other; because it is not in the tongue alone, or in the hand, &c. but has its root in the heart; therefore it doth not wither as the grass, or flower lying on the superfice of the earth; but it flourishes, because rooted; and therefore it embraces the whole law, because it arises from a reverence it has for the Law-giver himself. Reverence, I say, but tempered with love: hence it accounts no law nor command little, or of small value, which is from God, because he is great and highly esteemed by the pious heart. No command hard, though contrary to the flesh, because all things are easy to love; there is the same authority in all, as St James divinely argues. And this authority is the golden chain of all the commandments, which if broke in any link, all falls to pieces. That this threefold perfection of obedience is not a picture drawn by fancy, is evident in David, Psal. cxix. where he subjects himself to the whole law. His feet, ver. 105; his mouth, ver. 13; his heart, ver. 11; the whole tenor of his life, ver. 24. He sub-ing of men to God, by his Holy Spirit, jects himself to the whole law, ver. 6. and he professes his constancy therein, in ver. 16 and 33, Teach me the way of thy statutes, and I shall keep it unto the end. 2dly. We have the causes of the condition above described.

Sanctification in a narrower sense, as distinguished from justification, signifieth the inherent holiness of a Christian, or his being inclined and enabled to obedience, mentioned in this verse: But it is here more large, and is co-extended with the whole work of renovation, and is the severing and separat

drawing them unto him; and so it compre hends justification, as here, and the first working of faith, by which the soul is justified, through its apprehending, and applying the righteousness of Jesus Christ.

Of the Spirit.] The word calls men externally, and by that external calling prevails with many to an external receiving and professing of religion; but if it be left alone it goes no further; it is indeed the means of

According to the foreknowledge of God the Father.] The exactest knowledge of things is, to know them in their causes; it is then an excellent thing, and worthy of their endeavours that are most desirous of sanctification and effectual calling, John knowledge, to know the best things in their highest causes, and the happiest way of attaining to this knowledge is to possess those things, and to know them in experience. To such the apostle here speaks, and sets before them the excellency of their spiritual condition, and leads them to the causes of it.

xvii. 17, Sanctify them through thy truth. But this it doth when the Spirit that speaks in the word works in the heart, and causes it to hear and obey. The spirit or soul of a man is the chief and first subject of this work, and it is but slight false work that begins not there: but the Spirit here, is rather to be taken for the Spirit of God the Their estate is, that they are sanctified efficient, than the Spirit of man the subject and justified: The nearest cause of both of this sanctification; and therefore our Sathese is Jesus Christ; he is made unto them viour in that place prays to the Father, that both righteousness and sanctification: the he would sanctify his own by that truth, sprinkling of his blood purifies them from and this he doth by the concurrence of his guiltiness, and quickens them to obedience. Spirit with that word of truth which is the The appropriating or applying cause life and vigour of it, and makes it prove the comes next under consideration, which is power of God unto salvation to them that the holy, and holy making, or sanctifying|believe. It is a fit means in itself, but it is Spirit, the author of their selecting from the then a prevailing means, when the Spirit of world, and effectual calling unto grace.

God brings it into the heart; it is a sword, The source of all, the appointing or de- and sharper than a two-edged sword, fit to ereeing cause, is God the Father: for divide, yea even to the dividing of soul and though they all work equally in all, yet in spirit. But this it doth not, unless it be order of working, we are taught thus to dis-in the Spirit's hand, and he applies it to this tinguish, and particularly to ascribe the first cutting and dividing. The word calls, but work of eternal election to the first person of the Spirit draws, not severed from that word, the blessed Trinity. but working in it and by it.

In or through sanctification.] For to render it elect to the sanctification is strained: So then I conceive this clection is their effectual calling, which is by the working of

It is very difficult work to draw a soul out of the hands and strong chains of Satan, and out of the pleasing entanglements of the world, and out of its own natural perverse

ness, to yield up itself unto God, to deny itself, and live to him; and in so doing, to run against the main stream, and the current of the ungodly world without, and corruption within.

The strongest rhetoric, the most moving and persuasive way of discourse, is all too weak; the tongue of men and angels cannot prevail with the soul to free itself, and shake off all that detains it. Although it be convinced of the truth of those things that are represented to it, yet still it can and will hold out against it, and say, Non persuadebis, etiamsi persuaseris.

not disobedient to, or unpersuaded by the heavenly vision,

It is no wonder that the godly are by some called singular and precise; they are so, singular, a few selected ones, picked out by God's own hand for himself, Psal. iv. 3, Know that the Lord hath set apart him that is godly for himself: Therefore, saith our Saviour, the world hates you, because I have chosen you out of the world. For the world lies in unholiness, and wickedness is buried in it. And as living men can have no pleasure among the dead, neither can these elected ones among the ungodly; they walk in the world as warily as a man or woman, neatly apparelled, would do amongst a multitude that are all sullied and bemired.

draw me. She cannot go nor stir without that drawing; and yet with it, not only goes, but runs: We will run after thee.

The hand of man is too weak to pluck any soul out of the crowd of the world, and set it in amongst the select number of believers. Only the Father of spirits hath ab- Endeavour to have this sanctifying Spirit solute command of spirits, viz. the souls of in yourselves; pray much for it; for his men, to work on them as he pleaseth, and promise is passed to us, that he will give where he will. This powerful, this sanc- this Holy Spirit to them that ask it. And tifying Spirit, knows no resistance, works shall we be such fools as to want it for want of sweetly, and yet strongly; it can come into asking? When we find heavy fetters on our the heart, whereas all other speakers are souls and much weakness, yea averseness to forced to stand without. That still voice follow the voice of God calling us to his obewithin persuades more than all the loud cry-dience, then let us pray with the spouse, ing without; as he that is within the house, though he speak low, is better heard and understood than he that shouts without doors. When the Lord himself speaks by this his Spirit to a man, selecting and calling him out of the lost world, he can no more disobey, than Abraham did, when the Lord spoke to him after an extraordinary manner, to depart from his own country and kindred: Gen. xii. 4, Abraham departed, as the Lord had spoken to him. There is a secret but very powerful virtue in a word, a look, or touch of this Spirit upon the soul, by which it is forced, not with a harsh but a pleasing violence, and cannot choose but follow it, not unlike that of Elijah's mantle upon Elisha, 1 Kings xix. 19. How easy did the disciples forsake their callings and dwellings to follow Christ.

Think it not enough that you hear the word, and use the outward ordinances of God, and profess his name; for many are thus called, and yet but a few of them are chosen. There is but a small part of the world outwardly called, in comparison of the rest that is not so, and yet the number of the true elect is so small, that it gains the number of these that are called the name of many. They that are in the visible church, and partake of external vocation, are but like a large list of names, as in civil elections is usual, out of which a small number is chosen to the dignity of true Christians, and invested into their privilege. Some men in nomination to offices or employments, think it a worse disappointment and disgrace to have been in the list, and yet not chosen, than if their names had not been mentioned at all. Certainly it is a greater unhappiness to have been not far from the kingdom of God, as our Saviour speaks, and miss of it, than still to have remained in the furthest distance; to have been at the mouth of the haven, the fair havens indeed, and yet driven back and

The Spirit of God draws a man out of the world by a sanctified light sent into his mind, discovering to him, 1. How base and false the sweetness of sin is that withholds men and amuses them that they return not, and how true and sad the bitterness is, that will follow upon it. 2. Setting before his eyes the free and happy condition, the glorious liberty of the Sons of God, the riches of their present enjoyment, and their far shipwrecked. Your labour is most preposlarger and assured hopes for hereafter. 3. terous, you seek to ascertain and make sure Making the beauty of Jesus Christ visible things that cannot be made sure, and that to the soul; which straightway takes it so, which is both more worth, and may be made that it cannot be stayed from coming to him, surer than them all, you will not endeavour though its most beloved friends, most belov- to make sure. Hearken to the apostle's aded sins, lie in the way, and hang about it and vice, and at length set about this in earnest, cry, Will you leave us so? It will tread to make your calling and election sure; upon all to come within the embraces of make sure this election, as it is here, for that Jesus Christ, and say with St Paul, I was is the order, your effectual calling sure,

where they speak of the subordination, or rather co-ordination of these two, as here foreknown and elect, not because of obedience, or sprinkling, or any such thing, but to obedience and sprinkling, which is by faith. So he predestinated, not because he foresaw men would be conformed to Christ, but that they might be so, as Rom. viii. 29, For whom he did foreknow, he also did predestinate: And the same order, Acts ii. 47, And the Lord added to the church daily such as should be saved. And xiii. 48, And as many as were ordained to eter

and that will bring with it assurance of the other, the eternal election and love of God towards you, which follows to be considered. According to the foreknowledge of God the Father.] Known unto God are all his works from the beginning, saith the apostle James, Acts xv. 18. He sees all things from the beginning of time to the end of it, and beyond to all eternity, and from all eternity he did foresee them. But this foreknowledge here is peculiar to the elect, Verba sensus in sacra scriptura denotant affectus, as the Rabbins remark; so in man, Psal. lxvi. If I see iniquity; and in God,|nal life believed. Psalm i. 6, For the Lord knoweth the way This foreknowledge, then, is his eternal of the righteous, &c. Amos iii. 2, You and unchangeable love; and that thus he only have I known of all the families of the chooseth some, and rejecteth others, is for earth, &c. And in that speech of our Sa- that great end, to manifest and magnify his viour, relating it as the terrible doom of re- mercy and justice: But why he appointed probates at the last day, Depart, &c. I this man for the one, and the other for the know you not, I never knew you; So St other, made Peter a vessel for this mercy, Paul, Rom. vii. 15, For that which I do, I and Judas of wrath, this is even so, because allow [Gr. know] not. And Beza observes, it seemed good to him. This, if it be harsh, that you is, by the Greeks, sometimes yet it is apostolic doctrine. Hath not the taken for decernere, judicare; thus some potter, (saith St Paul,) power over the speak, to cognosce upon a business. So same lump, to make one vessel unto honour, then, this foreknowledge is no other but that and another unto dishonour? eternal love of God, or decree of election, by we must admire, and always in considering which some are appointed unto life, and being it, close with this, O the depth of the riches, foreknown or elected to that end, they are both of the wisdom and knowledge of God! predestinate to the way of it, Rom. viii. 29, For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren.

It is most vain to imagine a foresight of faith in men, and that God in the view of that, as the condition of election itself, as it is called, has chosen them: For, 1. Nothing at all is futurum, or can have that imagined futurition, but as it is, and because it is decreed by God to be; and therefore, (as says the apostle St James, in the passage before cited,) Known unto God are all his works, because his works in time were his purpose from eternity. 2. It is most absurd to give any reason of Divine will without himself. 3. This easily solves all that difficulty that the apostle speaks of; and yet he never thought of such a solution, but runs high for an answer, not to satisfy cavilling reason, but to silence it, and stop its mouth: for thus the apostle argues, Rom. ix. 19, 20, Thou wilt then say unto me, Why doth he yet find fault; for who hath resisted his will? Nay, but, O man, who art thou that repliest against God? Who can conceive whence this should be, that any man should believe unless it be given him of God; and if given him, then it was his purpose to give it him; and if so, then it is evident that he had a purpose to save him; and for that end he gives faith, not therefore purposes to save, because man shall believe. 4. This seems cross to these scriptures,

This deep

Now the connection of these, we are for our profit to take notice of, that effectual calling is inseparably tied to this eternal foreknowledge or election on the one side, and salvation on the other. These two links of the chain are up in heaven, in God's own hand; but this middle one is let down on earth, into the hearts of his children, and they laying hold on it, have sure hold on the other two, for no power can sever them; if therefore they can read the characters of God's image in their own souls, those are the counter-part of the golden characters of his love, in which their names are written in the book of life. Their believing writes their names under the promises of the revealed book of life, the Scriptures; and so ascertains them, that the same names are in the secret book of life that God hath by himself from eternity. So, finding the stream of grace in their hearts, though they see not the fountain whence it flows, nor the ocean into which it returns, yet they know that it hath its source, and shall return to that ocean which ariseth from their eternal election, and shall empty itself into that eternity of happiness and salvation.

this tie is undissolvable, as the agents are, Hence much joy ariseth to the believer; the Father, the Son, and the Spirit; so are election, and vocation, and sanctification, and justification, and glory. Therefore in all conditions believers may, from the sense of the working of the Spirit in them, look back to that election, and forward to that