Use 2. Praise the Lord whenever this work is accomplished. Not I, but grace ; it must not be ascribed to our works, or to any power that is in ourselves, but to God's mercy, Christ's merits, and the Spirit's efficacy. There is God's grant : ' To her it was granted to be covered with fine linen, the righteousness of the saints,' Kev. xix. 8. God the Father giveth leave or issueth forth an authentic act and decree in the court of heaven ; as Esther by the grant of the king was supplied out of the king's w^ardrobe. Then there is Christ's merit ; the stream wherein we are washed floweth out of Christ's own heart : 1 John i. 7, ' The blood of Christ cleanseth us from all sin.' Then there is the Spirit's efficacy ; no less power will vanquish the proud heart of man. It is notable, that grace is expressed not only by the notion of creation, Ps. li. 10 ; Eph. ii. 10 ; 2 Cor. iv. 6, which is a making things out oi nothing, but also by victory, Luke xi. 21, 22 ; 2 Cor. x. 5 ; 1 John iv. 4, or a powerful overcoming of opposition. In creation, as there was nothing to help, so there was nothing to resist and
1 'Domine, errare per me potui ; redire non potui.' — Aug. Mediiat.
2 ' Non potest reddi nisi ab eo a quo potuit dari.' — Aiuj.
* ' Primum famem suasit, deinde laqueum.' — lertul. in Apol.
* ' Christianus salvis oculis foeminam videt.' — Tertul. ib.
VeR. 1.] UPON THE EPISTLE OF JUDE. 41
hinder ; but in man there is, besides a death in sin, a life of resistance a<^ainst grace ; therefore sanctification must entirely be ascribed to G-od : we deserve it not, it cometh from the Father's good- will and Christ's merit ; we work it not, it is accomplished by the power of the Holy Ghost.
Ohs. 2. Again observe, that though the work of grace be immediately wrought by another person, yet our thoughts in believing must not stay till we ascend and come up to G-od the Father. You shall see the scrip- ture carrieth out our acts of faith to him everywhere : Eom. iv. 24, * If we believe in him who raised up Jesus our Lord from the dead ;' that is, in God the Father. So John xii. 44, ' He that believeth in me, be- lieveth not in me, but in him that sent me.' That not is not negative, but corrective. Not only in me, but his thoughts must ascend to the Father also, who manifesteth himself in me. So John xiv. 1, ' Ye believe in God, believe also in me.' Both expressions may be impera- tive. Besides believing in Christ, we must also believe in God, as the first fountain and author of grace. Now the reasons are — (1.) Because all grace beginneth with the Father. The first in order of being is first in order of working. It is the Father that floweth out to us in Christ and by the Spirit. Whatever Christ hath and is, he hath from him as the original author : 1 Cor. i. 30, ' Of him Jesus Christ is made to us sanctification.' The high priest went into the sanctuary before he blessed the people. So doth Jesus Christ sanctify you in the Father and from the Father. As Mediator certainly he is to be considered as God's servant and instrument. Well, then, reason is in its progress till it climb up to the first cause of a thing. So should faith. Do not leave till you come to the Father, who is the highest fountain of grace. (2.) Because whatever is done to you by Christ, is done with a respect to his Father's love : John xvii. 2, ' Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.' So see ver. 6, ' I have manifested thy name unto them ; thine they were, and them thou gavest me.' That was the ground of Christ's respect, the Father's donation, or the charge he received from him ; and therefore you must look upon the Father's love as well as Christ's care ; for in all his respects to us he still ac- knowledgeth his obedience to the Father, and, indeed, it giveth us a double ground of hope. The Son loveth us becatise the Father required it, and the Father loveth us because the Son asketh it.i If Christ be faithful to his Father, we are sure to be loved, or if the Father have any respect and love to Christ. (3.) Because it is a great support and comfort to faith to consider of the Father in the act of believing. Two are better than one ; and it is often made a privilege to ' have the Father and the Son,' 1 John i. 3, and ii. 23, 24 ; 2 John 9., ei alibi. There is the Father's love and the Son's merit. Either severally will not yield that joy and peace in believing, and therefore it is g,ood to have them both together. There is no access to the Father but in the Son. What will guilt do with justice ? stubble with consuming fire ? God out of Christ is terrible rather than com-