effectually wrought upon another no more moved then a dead man with the sound of Musick that one should hear a Spirits voyce in the Word another not hear it that one should be softned and moistned wiâ—h the influences of Heaven another like Gideons dry fleece hath no dew upon him behold here distinguishing grace The same affliction converts one hardens another affliction to one is as the bruising of Spices which cast forth a fragrant smel to the other is as the stamping of Weeds in a Mortar which are more unfavoury whence is this but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free-grace of God It is a gracious calling it is all enameld and inter-woven with free-grace Si cogitare coeperis O anima mea quot quales sint qui hanc quae tibi data est gratiam consequi non potuerunt audisti certe quod muliae gentes pertransierunt quae omnes sine cognitione Dei in interitum sempiternum dilapsae sunt omnibus illis redemptor tuus te praetulit gratiamque ejus largitus est quare hoe nullam praeter salvatoris Charitatem invenire poteris Causam elegit te in omnibus assumpsit te ex omnibus amavit te pre omnibus ut memoriale ejus semper esset apud te 6. It is a glorious call 1 Pet. 5.10 Who hath called us into his eternal Glory We are called to the glorious enjoyment of the ever-blessed God As if a man were called out of a Prison to sit upon a Throne Quirtus Curtâ—us writes of one who â—igging in his Garden was called to be King Thus God calls us to Glory and Vertue 2 Pet. 1.3 First to Vertue then to Glory At Athens there were two Temples the Temple of Vertue and the Temple of Honour and no man could go to the Temple of Honour but through the Temple of Vertue So God calls us first to Vertue and then to Glory What is the glory among men which most so hunt after but a feather blown in the Air what is it to the weight of glory Iâ— theâ—e not great reason we should follow Gods call He calls to preferment can there be any loss or prejudice in this God would have us part with nothing for him but that which will damn us if we keep he hath no design upon us but to make us happy he calls us to salvation he calls us to a Kingdome Oh how should we then wiâ—h Bartimeus throw off our ragged coat of sin and follow Christ when he calls 7. It is a rare call but few are savingly called Matth. 22.14 Few are chosen Few not Collectively but Comparatively The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call signifies to choose out some from among others Many have the light brought to them but few have their eyes anointed to see that light Rev. 3.4 Thou hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 few Names in Sardis that have not defiled their Garments The Devil hath the Vintage God hath onely a few gleanings How many Millions sit in the Region of darknesâ— and in those Climates where the Sun of Righteousness doth shine many there are who receive the light of the Truth not the love There are many Formalists but few Believers There is something looks like Faith which is not The Cyprian Diamond sayes Pliny sparkles like the true Diamond but it is not of the right kind it will break with the hammer So the Hypocrites faith will break with the hammer of Persecution But few are truly called The number of precious stones are few to the number of gravel-stones Most men shape their Religion according to the fashion of the times they are for the Musick and the Idol Dan. 3.7 The serious thoughts of this would make us work out salvation with fear and labour to be in the number of those few whom God hath translated into a state of grace 8. It is an unchangeable call Rom. 11.9 The Gifts and calling of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Repentance that is as a learned Writer saith those gifts which flow from Election When God calls a man he doth not repent of it God doth not as many freinds love one day and hate another or as Princes who make their Subjects favourites and then throw them in Prison This is the blessedness of a Saint his condition admits of no alteration Gods call is sounded upon his decree and his decree is immutable Acts of gâ—ace cannot be reversed God blots out his peoples sins but not their names Let the world ring changes every hour a believers condition is â—ixed and unalterable SECT VI. Shewing the end of Effectual Calling 6. THe end of our Heavenly Calling and that is the honour of the High God Eph. 1 12. That we should be to the praise of his glory He that is in the state of nature is no more fit to honour God then a Bruit is to put forth acts of Reason A man before conversion continually reflects dishonour upon God As black vapours which arise out of Fenny Moorish grounds do cloud and darken the Sun So out of the natural mans heart arise black vapours of sin which cast a cloud upon Gods glory The sinner is versed in Treason but understands nothing of Loyalty to the King of Heaven I but there are some whom the lot of Free-grace falls upon and these shall be taken as Jewels from among the Rubbish and be effectually called that they may lift up Gods name and honour in the world The Lord will have some in all Ages who shal oppose the corruptions of the times bear witness to his truths convert sinners from the errour of their ways He will have his Worthies as King David had They who have been Monuments of Gods mercies will be Trumpets of his praise CHAP. XII Two Inferences drawn from the Proposition 1. IT shews us the necessity of effectual calling without it there is no going to Heaven We must be made meet for the inheritance Col. 1.12 As God makes Heaven fit for us so he makes us fit for Heaven and what gives this idoneity and meetness but effectual Calling A man remaining in the filth and rubbish of nature is no more fit for Heaven than a dead man is fit to inherit The High Calling is not a thing arbitrary or indifferent but as needful as salvation yet alas how is this one thing needfull neglected Most men like the people of Israel wander up and down to gather straw but mind not evidences of their effectual Calling 2. Take notice what a mighty power God puts forth in Calling of sinners God doth so call as draw John 6.44 Conversion is stiled a Resurrection Rev. 20.6 Blessed is he that hath part in the first Resurrection that is a rising â—â—om sin to grace A man can no more convert himself than a dâ—ad man can raise himself It is called a Creaâ—ion Col. 3.10 To create is above the power of natuâ—e But say the Arminians the Will is not dead
whence is it that notwithstanding all my unworthiness a fresh Tyde of mercy comes in every day The mercies of God make a sinner proud but a Saint humble 2. The mercies of God have a melting influence upon the soul they dissolve it in love to God Gods Judgments make us fear him his mercies make us love him How was Saul wrought upon by kindnesse David had him at the advantage and might have cut off not only the skirt of his Robe but his head yet he spares his life This kindness melted Sauls heart 1 Sam. 24.16 Is this thy voyce my son David and Saul lift up his voyce and wept Such a melting influence hath Gods mercy it makes the eyes drop with tears of â—ove 3. The mercies of God make the heart â—ruitful When you lay out more cost upon a â—â—eld it bears a better crop A gracious soul honours the Lord with his Substance he doth not do with his mercies as Israel with their Jewels and Ear-Rings make a Golden Calfe but as Solomon did with the money thrown into the Treasury build a Temple for the Lord. The Golden showres of mercy cause fertility 4. The mercies of God make the heart thankful Psal. 116.12 13. Quid retribuam Domino What shall I render unto the Lord for all his benefits towards me I will take the Cup of salvation David alludes to the people of Israel who at their Peace-Offerings did use to take a Cup in their hands and give thanks to God for Deliverances Every mercy is an Alms of Free Grace and this enlargeth the soul in gâ—atitude A good Christian is not a Grave to bury Gods mercies but a Temple to sing his praise If every Bird in its Kind as Ambrose speaks doth chirp forth thankfulness to its Maker much more will an ingenious Christian whose life is enriched and perfumed with mercy 5. The mercies of God quicken As they are Load-stones to love so Whet-stones to obedience Psal. 119.9 I will walk before the Lord in the Land of the living He that takes a review of his blessings looks upon himself as a person engaged for God he argueâ— from the sweetness of mercy to the swiftnesse of duty he spends and is spent for Christ he dedicates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God Among the Romans when one had redeemed another he was ever afterwards to serve him A soul encompassed with mercy is zealously active in Gods service 6. The mercies of God woâ—k compassion to others A Christian is a temporal Saviour he feeds the hungry cloaths the naked visits the Widow and Oâ—phan in their distresse the backs and bellies of the poor aâ—e the surrows where he sows the golden Sâ—eds of his Charity Psal. 112.5 A good man sheweth favour and lendeth Charity dâ—ops from him freely as Myrth from the Tree Thus to the godly the mercies of God woâ—k for good they aâ—e wings to lift them up to Heaven 2. Spiritual mercies woâ—k 〈◊〉 gâ—od The blessed Oâ—dinances 1. The Word Preached works for good it is a savour of life it is verbum cum uâ—ctione it is a soul-transforming Word iâ— assimilates the heart into Christs likeness it is the breeder of Assurance 1 Thes. 1.5 Our Gospel came to you not in word only but in power and in the Holy Ghost and in much assurance It is vehiculum salutis the Charet of Salvation 2. Prayer works for good Prayer is the Bellows of the affections it blows up holy desires and ardouâ—s of soul Prayer hath poweâ— with God Isa. 45.11 Command ye me It is a Key that unlocks the Treasury of God's Bowels Prayer keeps the heart open to God and shut to sin it aâ—â—wageth the intemperate heats and swellings of lust It was Luther's counsel to a friend when he perceived a tentation begin to arise to betake himself to Prayer Prayer is Bombarda Christianorum the Christians Gun which they discharge against their enemies Prayer is the Pancreston the Soveraign Medicine of the soul Prayer sanctifies every mercy 1 Tim. 4.5 it is the dispeller of sorrow by venting the grief it easeth the heart When Hannah had pâ—ayed she went away and was no more sad 1 Sam. 1.18 And iâ— it hath these rare effects then it woâ—ks for good 3. The Lords Supper works for good It is an Emblem of the Marriage Supper of the Lamb Rev. 19.9 and an Earnest of that Communion we shall have with Christ in Glory it is a feast of fat things it gives us bread from Heaven such as doth not only preserve life but prevent death It hath glorious effects in the hearts of the Godly it quickens their Affections strengthens their Graces mortifies theiâ— Corruptions revives their Hopes encreaseth their Joy Luther saith It is as great a work to comfort a dejested soul as to raise the dead to life yet this may and sometimes is done to the souls of the Godly in the blessed Supper The Sacrament hath a peculiar excellency above the Word preached In the Word there is the Breath of God in the Sacrament the Blood of God in the Word we hear his Voyce in the Sacrament we have his kisse The Word proceeds out of Gods mouth the Sacrament out of his sides 4. The Graces of the Spirit work for good Grace is to the soul as light to the eye as health to the body Grace doth to the soul as a vertuous wife doth to her husband Pro. 31.12 She will do him good all the dayes of her life How incompaâ—ably useful are the Graces Faith and Fear go hand in hand Faith keeps the heart cheerful Fear keeps the heart serious Faith keeps the heart from sinking in despair Fear keeps it from floating in presumption all the Graces display themselves in their beauty Hope is the Helmet 1 Thes. 5.8 Meekness the Ornament 1 Pet. 3.4 Love the Bond of perfectness Col. 3.14 The Saints Graces are Weapons to defend them Wings to elevate them Jewels to enrich them Spices to persume them Stars to adorn them Cordials to refresh them And doth not all this work for good The Graces are our Evidences for Heaven is it not good to have our Evidences ready at the hour of death 5. The Creatures of God work for good to the Godly 1. Creatures inanimate Judg. 5.20 The Stars in their course fought against Sisera the Stars as the Host of God gathered in a Battalio and by their influences raising terrible tempests did as it were conspire the ruine of Sisera and his Army 2. Creatures animate The Angels those noble Citizens and Princes of Heaven work for the good of the Saints The good Angels are ready to do all offices of love to the people of God Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shall be heirs of salvation Some oâ— the Fathers are of opinion that every Believer hath his â—uâ—elar Angel it needs no hot debate it may suffice that we know the whole Hieraâ—chy
cannot be long asunder Such as love God have an holy fondness they know not how to be from him they can want any thing but Gods presence they can want health and friends they can want a full Table but they cannot want God Psal. 143.7 Hide not thy face from me least I be like them that go down into the Grave Lovers have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fainting fits David was ready to faint away and dye when he had not a sight of God They who love God cannot be contented with having Ordinances unless they may enjoy God in them that were to lick the glass and not the honey What shall we say to them who can be all their lives long without God they think God may be best spared They complain they want health and trading but not that they want God Wicked men are not acquainted with God and how can they love who are not acquainted nay which is worse they do not desire to be acquainted with God Iob 21.14 They say to God depart from us we desire not the knowledge of thy wayes Sinners shun acquaintance with God they count his presence a burden and are these Lovers of God Doth that woman love her husband who cannot endure to be in his presence 3. The Third Fruit of love is grief Where there is love to God there is a grieving for our sins of unkindness against him A Child that loves his Father cannot chuse but weep for offending him The heart that burns in love melts in tears O that I should abuse the love of so dear a Saviour Did not my Lord suffer enough upon the Cross but must I make him suffer more shall I give him more Gall and Vinegar to drink How dis-loyal and dis-ingenious have I been how have I grieved his Spirit trampled upon his Royal Commands sleighted his Bloud this opens a Vein of godly sorrow and makes the heart bleed afresh Mat. 26.75 Peter went out and wept bitterly When Peter thought how dearly Christ loved him he was taken up into the Mount of Transfiguration Christ shewed him the Glory of Heaven in a Vision now that he should deny Christ after he had received such signal love from him this broke his heart with grief he went out and wept bitterly By this let us try our love to God Are our hearts spiritual Lymbecks dropping the water of godly tears Do we grieve for our unkindnesses against God our abuse of mercy our non-improvement of Talents How far are they from loving God who sin daily and their hearts never smite them they have a Sea of sin and not a drop of sorrow they are so far from being troubled that they make merry with their sins Ier. 11.15 When thou dost evil then thou rejoycest Oh wretch did Christ bleed for sin and dost thou laugh at it These are far from loving God Does he love his friend that loves to do him an injury 4. Another Fruit of love is Magnanimity Love is valourous it turns cowardise into courage Love will make one adventure upon the greatest difficulties and hazards Amor nescit difficultates The fearful Hen will fly upon a Dog or Serpent to defend her young ones Love doth infuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of Gallantry and Fortitude into a Christian He that loves God will stand up in his Cause and be an Advocate for him Acts 4.20 We cannot but speak the things which we have seen and heard He who is afraid to own Christ hath but little love to him Nicodemus came sneaking to Christ by night John 3.2 He was fearful of being seen with him in the day time Love casts out fear As the Sun expels Fogs and Vapours so doth Divine Love in a great measure expel carnal Fear Doth he love God that can hear his blessed Truths spoken against and be silent He who loves his friend will stand up for him and vindicate him when he is reproached Doth Christ appear for us in Heaven and are we afraid to appear for him on Earth Love animates a Christian it fires his heart with zeal and steels it with courage 5. The fifth Fruit of love is sensibility If we love God our hearts ake for the dishonours done to God by wicked men To see not only the Banks of Religion but Civility broken down and a Flood of wickednesse coming in to see Gods Sabbaths prophaned his Oath violated his Name dishonoured if there be any love to God in us we shall lay these things to heart Lot's righteous soul was vexed for the unclean conversation of the wicked 2 Pet. 2.17 He took the sins of Sodom and made Spears of them to pierce his own soul. How far are they from loving God who are not at all affected with his dishonour if they have but Peace and Trading they lay nothing to heart A man who is dead drunk though another be bleeding to death by him he never minds or is sensible so many being drunk with the wine of Prosperity when the honour of God is wounded and his Truths lye a bleeding they are not sensible Did men love God they would grieve to see his Glory suffer and Religion it self become a Martyr 6. The sixth Fruit of love is Antipathy against sin Fire purgeth the Drosse from the Metal The Fire of Love purgeth out sin Hos. 14.8 Ephraim shall say what have I to do any more with Idols He that loves God will have nothing to do with sin unlesse to give battel to it Sin is Dei-cidium it strikes not only at Gods Honour but his Being Doth he love his Prince that harbours him who is a Traitor to the Crown Is he a friend to God who loves that which God hates The love of God and the love of sin cannot dwell together The Affections cannot be carried to two contraries at the same time A man cannot love health and love poyson too so one cannot love God and sin too He who hath any secret sin in his heart allowed is as far from loving God as Heaven and Earth are distant one from the other 7. Another Fruit of love is Crucifixion He who is a Lover of God is dead to the world Gal. 6.14 I am crucified to the world I am dead to the honours and pleasures of it He who is in love with God is not much in love with any thing else His love to God moves as the Sun in the Firmament swiftly but his love to the world is as the motion of the Sun upon the Dial which is very slow The love of God and the violent love of the world are inconsistent 1 Iohn 2.15 If any man love the world the love of the Father is not in him Love to God swallows up all other love as Moses's Rod swallowed up the Egyptian Rods. If a man could live in the Sun what a small Point would all the Earth be So when a mans heart is raised above the world in the
called Lumen vita the light of life Iohn 8.12 6. It is a marvelous light because it is the beginning of the everlasting light The light of grace is the morning-star which ushers in the Sun-light of glory Now then Christian Canst thou say that this marvelous light of the Spirit hath dawned upon thee when thou wert inveloped in ignorance and didst neither know God nor thy self suddenly A light from Heaven shined round about thee This is one part of that blessed change which is wrought in the effectual calling 2. There is a change wrought in the Will Rom. 7.18 To will is present with me The Will which before opposed Christ now embraceth him the Will which was an Iron Sinew now is like melting Wax it readily receives the stamp and impression of the holy Ghost The Will as the Primum Mobile moves heavenward and carries all the Oâ—bs of the affections along with it The regenerate Will answers to every call of God as the Eccho answers to the voyce Acts 9.6 Lord what wilt thou have me to do The Will now becomes a Volunteer it lifts it self under the Captain of Salvation Oh what an happy change is wrought here before VVill kept Christ out now it keeps sin out 3. There is a change in the Conversation He who is called of God walks directly contrary to what he did before he walked before in envy and malice now he walks in love before he walked in pride now in humility The Current is carried quite another way Acts 23.1 I have lived in all good Conscience As in the heart their is a New-birth so in the life a New Edition Thus we see what a a mighty change is wrought in such as are called of God How far are they from this effectual call who never had any change They are the same they were forty fifty years ago as proud and caâ—nal as ever they have seen many changes in the times but they have had no change in their hearts Let not men think to go to Heaven per saltum to leap out of the Harlots lap into Abrahams bosome either they must have a gracious change while they live or a cursed change when they dye 3. He who is called of God esteems of this call as the highest blessing A King whom God hath called by his grace esteems it more that he is called to be a Saint then that he is called to be a King he values his High-Calling above his High-Birth Theodosius thought it a greaâ—er honour to be a Christian than to be an Emperour A carnal person can no more value spiritual blessings than a child can value a knot of Diamonds he perfers his wordly grandure his ease plenty titles of honour before conversion he had rather be called Duke than Saint a sign he is a stranger to effectual calling He who is enlightened by the Spirit counts holiness his best Heraldry and looks upon his effectual calling as his preferment when he hath taken this degree he is a Candidate for Heaven 4. He who is effectually called is called out of the World it is an Heavenly Calling Heb. 3.1 He that is called of God minâ—s the things of an Heavenly aspect he is in the world but not of the woâ—ld Naturalists say of precious stones though they have their matter from the earth yet their sparkling lustre is from the influence of the Heavens So it is with a godly man though his body be from the earth yet the sparkling of his affections is from Heaven his heart is drawn into the upper Region as high as Christ. He doth not onely cast off every wicked work but every earthly weight he is not a Worm but an Eagle 5. Another sign of our effectual calling is diligence in our ordinary calling Some brag of their high calling but they lie idle at Anchor Religion doth not seâ—â— Warrants to idleness Christians must not be as the Leviathan which is made to play in the Sea Psal. 104.26 Idleness is Balneum Diaboli the Devils Bath a slothfull person becomes a prey 〈◊〉 every tentation Grace while it cures the heart doth not make the hand lame He who is called of â—od as he works for heaven so he works in his trade Now if upon seaâ—ch you can find that you are effectually called I have three Exhortations to you CHAP. XIV Three Exhortations to them who are called 1. ADmire and adore Gods free-grace in calling you that God should leap over so many that he should pass by the wise and noble and that the lot of free-grace should fall upon you That he should take you out of a state of vassalage from grinding at the Devils Mill and should set you above the Princes of the Earth and call you to inherit the Throne of Glory fall upon your knees break forth into a thankful triumph of praise Let your hearts be ten-stringed Instruments to sound forth the memorial of Gods mercy None so deep in debt to Free-grace as you and none should be so high mounted upon the Pinacle of thanksgiving Say as the sweet Singer Psal. 145.2 I will extol thee O God my King every day will I bless thee and I will praise thy name for ever Those who are Patterns of mercy should be Trumpets of praise Oh long to be in Heaven where your thanksgivings shall be purer and shall be raised a Note higher 2. Pity those who are not yet called Sinners in Scarlet are not objects of envy but pity they are under the pâ—wer of Satan Acts 26.18 They tread every day on the Banks of the bottomless pit and what if death should give them a jog Oh pity uncoverted sinners If you pity an Ox or an Ass going astray will not you pity a Soul going astray from God who hath lost his way and his wits and is upon the precipice of damnation Nay not onely pity sinners but pray for them Though they curse do you pâ—ay You will pray for persons destracted Sinners are distracted Luke 15.17 When he came to himself it seems the Prodigal before conveâ—sion was not himself Wicked men are going to execution Sin is the halter which strangles them Death turns them off the Ladder and Hell is their buring place will not you pray for them when you see them in such danger 3. You who are effectually called honour your high calling Ephes. 4.1 I therefore beseech you that you would walk worthy of the vocation whrewith you are called Christians must keep a Decorum they must obâ—erve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is comely This is a seasonable advice when many who profess to be called of God yet by their loose incautelous walking they cast a blemish on Religion whereby the ways of God aâ—e evil spoken of It is Salvians Speech What do Pagans say when they see Christians live scandalously Sure Christ taught them no better Will you reproach Christ and make him suffer again by abusing your Heavenly calling 'T
is one of the saddest sights to see a man lift up his hands in prayer and with those hands oppress to hear the same tongue praise God and at another time lye and slander to hear a man in words profess God and in woâ—ks deny him Oh how unworthy is this Yours is a holy calling and will you be unholy do not think you may take liberty as others The Nazarite that had a vow on him separated him self to God and promised abstinence though others did drink Wine it was not fit for the Nazarite to do it So though others are loose and vain it is not fit for them who are set apart for God by effectual calling Shall not Flowers sweeter then Weeds You must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar People 1 Pet. 2.9 Not onely peculiar in regard of dignity but deportment Scorn things that are sordid and heterogeneous to the Gospel Scipio refused the embraces of an Harlot because he was General of an Army Abhor all motions to sin because it will disparage your high calling Quest. What is it to walk worthy of our Heavenly calling Answ. 1. It is to walk regularly when we tread with an even foot and walk according to the Rules and Axiomes of the Word A true Saint is for Canonical Obedience he follows the canon of Scripture as the â—reek word is Gal. 6.16 As many as walk according to this Canon When we leave mens inventions and cleave to Gods institutions when we walk after the Word as Israel after the pillar of fire this is walking worthy of our Heavenly calling 2. To walk worthy of our calling is to walk singularly Gen. 7.1 Noah was upright in his Generation When others walked with the Devil Noah walked with God We are forbidden to run with the multitude Exod. 23. Though in civil things singularity is not commendable yet in Religion it is good to be singular Melancthon was the glory of the age he lived in Athanasius was singularly holy he appeared for God when the stream of the times ran another way It is better to be a pattern of holiness than a Paâ—tner in wickedness It is better to go to Heaven with a few than to Hell in the crowd We must walk Antipodes to the men of the world 3. To walk worthy of our calling is to walk chearfully Phil. 4.4 Rejoyce in the Lord evermore Too much drooping of spirit disparageth our high calling and makes others suspect the godly life to be Cynical and Melancholy Of all complexions Christ loves the Sanguine Causinâ—s in his Hieroglyphicks speaks of a Dove whose wings being perfumed with sweet Ointments did draw the other Doves after her Chearfulness is a perfume to draw others to godlines Religion doth not banish all mirth As there is a seriousness without sowrness so there is a chearfulness without lightness When the Prodigal was converted then they began to be merry Luke 15.24 Who should be chearful if not the people of God They are no sooner born of the Spirit but they are heirs to a Crown God is their Portion and Heaven is their Mansion and shall not they rejoyce 4. To walk worthy of our calling is to walk wisely Walking wisely implies three things 1. To walk warily Eccles. 2.14 The wise mans eyes are in his head Others watch for our halting therefore we had need look to our standing We must beware not only of Scandals but Indecencies least by our indiscretion we open the mouths of others with a fresh cry against Religion If our piety will not convert men our prudence may silence them 2. To walk courteously The Spirit of the Gospel is full of sweetness and candour 1 Pet. 3.8 Be courteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed of a moâ—ose supercisious behaviour Religion doth not take away civiliâ—y but refine it Gen. 23.7 Abraham stood up and bowed himself to the children of Heth. Though they were of an Heathenish Race yet Abraham gave them a civil respect S. Paul was of an affable temâ—eâ— 1 Cor. 9.20 I am made all things to all men that I might by all means save some In lesser matters the Apostle yielded to others that by his obliging carriage he might win upon them and catch them by an holy guile 3. To walk magnanimously Though we must be humble yet not base 'T is unworthy to prostituâ—e our selves to the lusts of men What is sinâ—ully imposed ought to be zealously opposed Coâ—â—cience is Gods Diocess where 〈◊〉 haâ—h right to visit but he who is The Bishop of our souls 1 Pet. 2.25 We must not be like hot Iâ—on which will be beat into any form A bâ—ave spiâ—ited Christian will chuse rather to â—ie than suffer â—he Virginity of his Conscience to be superâ—â—itiously desâ—â—ured Here is the Serpent and the Dove united sagacity and innocency this prudential walking comports with our high calling and doth not a little adorn the Gospel of Christ. 5. To walk woâ—thy of our calling is to walk influentially to do good to others and to be rich in acts of mercy Heb. 13.16 Good works honour Religion As Mary poured the oyntments on Christ so by good works we pour sweet oyntments on the head of the Gospel and make it give forth a fragant smell Good works though they are not Causes of Salvation yet they are Evidences When with our Saviour we go about doing good and send abroad the refreshing influences of our liberality now we walk worthy of our high calling Lastly Here is matter of Consolation to you who are effectually called God hath magnified rich grace towards you you are called to great honour to be Co-partners with the Angels and Co-heirs with Christ This should revive you in the worst of times Let men reproach and miscall you set Gods calling of you against mans miscalling Let men persecute you to death they do but give you a pass and send you to Heaven the sooner How may this cure the trembling of the heart What though the Sea roar though the Earth be unquiet though the Stars are shaken out of their place you need not fear you are called therefore are sure to be crowned GODS ETERNAL PURPOSE CHAP. XV. Concerning Gods Purpose 3. THe third and last thing in the Text which I shall but briefly glance at is The Ground and Oâ—iginal of our Effectual Calling in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to his purpose Anselm renders it according to his good will Peter Martyr reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Decree and so Beza Interprets it This purpose or decree of God is the fountain-head of all our spiritual blessings it is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impulsive cause of our Vocation Justification Glorification it is the highest link in the Golden Chain of Salvation What is the reason that one man is called and not another it is from the eternal purpose of God Gods Decree gives the casting voice in mans salvation CHAP. XVI