came down to see the Tower and the City that was built not as if he came down so as taking this phrase unto himselfe but to shew what our duty and Magistrates duty is to search before they pass sentence and to see whether reports given out be true or no. Fifthly Mans searching is for himselfe that things may appear to himselfe but when God searcheth it is not that it may appear unto him but to the world that it may be manifest abroad that a mans selfe and other may see it it is spoken onely in regard of the nature of the thing some things are manifest and some secret Now God is said to search when he makes other things that in their own nature are hidden to men when God brings them abroad and unveils them and unmasks them and openly reveals them 1 Cor. 4.5 Judge not before the time till the Lord comes who will bring to light the hidden things of darkness He searcheth them not for himselfe but to make them manifest he saw them before but they were not manifest abroad they were under the hatches no body could tell whether they were so or no Now God is said to search to bring them abroad Now God is said to search five manner of wayes First By his own Spirit 1 Cor. 2.10 So saith David Whither shall I fly from thy Spirit if I goe up into heaven thou art there c. If thou shouldst goe into the Alehouse or any bad place God is there a spectator though the Devil onely and such as are his Imps are there keeping company with thee yet God is there beholding thee though we should dig never so deep God can trace us and finde us out though we should be never so closely and cleverly wicked God can dive into us what we are Come in thou wife of Jeroboam saith the Prophet why dissemblest thou thy selfe to be another The Spirit of God revealed it When Gehesai wiped his lips O thy servant went no whither Did not my spirit goe with thee saith Elisha when the man returned He shewes how the Spirit of God which he calls his spirit because it dwelt in him did reveal his wretchedness Secondly As the Lord searcheth by his own Spirit so also by the spirit of man as for example by the spirit of the Magistrate he doth search out sly offenders when Solomon had said The King doth scatter the wicked Prov. 20.27 in the next words he answers an Objection How shall he finde out whether such a man be wicked or no A man may be brought before a Magistrate and yet have all the hands in the Parish for his good behaviour Now how shall the Magistrate finde it out saith he The spirit of man is the candle of the Lord that is as Tremelius expounds it the Lord helps the Magistrate to finde out these fellows though they be never so subtle and how doth he help him by the Magistrates own wit and wisedome it is the candle of the Lord the Lord gives him light to sift things and bring things to light and though wicked and ungodly men hang together though they swear and combine themselves hand in hand together yet if a Magistrate be an able man and gifted of the Lord the Lord hath set a candle in that mans minde to light him how to discover them As when the two Harlots came before Solomon the spirit of Solomon was the candle of the Lord that lighted him to discover which was the mother of the childe Thirdly God doth search a man by the conscience in a man himselfe sometimes you shall have a childe of God much afraid that he is not sincere and calls all into question anon the Lord discovers he is sincere and reveals he is upright how doth he doe it by his own conscience as the case was Davids one time he concluded all was naught and he had nothing of God in him and God was gone quite away and had shut up his mercy for evermore at last God revealed David to himselfe and that by his own conscience My own spirit searched saith he Psal 77.6 and then he saw that it was but his infirmity his own spirit and conscience the Lord stirred it up to make diligent search and David perceived himselfe to be as he was so on the contrary a wicked man may seem to have good hopes to be godly and to have an honest sincere heart and be a good Christian and he professeth himselfe to be so and if any one should charge him with the contrary he would say they were uncharitable Now this is a secret Now the Lord searcheth him out by his own conscience thus it was with Pharaoh he thought he did well in not letting the children of Israel goe nay he thought Moses was unreasonable to demand such a thing what to let six hundred thousand of his servants to goe out of his Kingdome at once there was no equity he should let them goe Now the Lord discovered this was nothing but the wretchednesse of his own heart and made his conscience cry out The Lord is righteous and I and my people are wicked Rightly doth he call for it at my hands and rightly doth he punish me for not doing of it and I am a wicked man and have done it out of the wickedness of my heart Fourthly The Lord searcheth men out by his Word he doth thereby discover men to be what they are Heb. 4.12 The Word of God is quick and powerful sharper then a two-edged sword c. and is a searcher and discerner of the thoughts and intentions of the hearts the Word of God doth search and discover men though they be never so secretly covered yet notwithstanding the Word of the Lord finds them out as you may see it discovered the woman of Samaria it made her give over all her wrangling and disputing the case with Christ it made her cry out at the last O come and see a man that hath told me all that ever I have done John 4.29 So the Apostle when he would exhort the Corinthians to expound the word in a known tongue he gives this reason O saith he if you doe thus it will discover people if a man should come in he will be judged by you and the thoughts of his heart will be made manifest 1 Cor. 14.24 The Word of God is a divine thing and it is a plain sign that it is the word of an all-searching God for it can meet with mens thoughts and mens secrets When King Ahasuerus said What shall be done to the man whom the King delighteth to honour what man living could tell what Haman thought at that time yet the Word of God revealed the thought of his heart Hest 6.6 When David was dancing before the Ark and Michal looked out at the window what man could tell what she thought in her heart yet the Word of God sets it down She despised him in her heart 2 Sam. 6.16 When
doth purpose to make them come to himself and make them partakers of everlasting mercy God hath no such purpose when he calls the reprobate he hath a purpose indeed to do them good if it be not through their own default but yet notwithstanding he hath no such purpose and absolute intention to do them good he hath no such purpose to bring them to his Kingdome and carry them quite through in the business Secondly This is a secret in Gods own bosome and that is another difference wherein this calling differs from the other it is such a calling wherein God puts forth his power and the greatness of his power too God called the light and it came God called the Heavens and they came when as they were noâ— God calling of them they were made to come so when God doth call a man by his Spirit he calls a man powerfully he doth powre in divine instincts of grace and faith and all other holy vertues whereby the soul is made able to come to God the Lord gives the heart a kinde of touch that being touched by his Spirit it must and shall and will know God in Jesus Christ it puts in divine things into the soul whereby the soul must needs know him and come to him and be reconciled to him 1 Joh. 3.9 he puts his own seed into him he that is borne of God sinneth not for the seed of God remaineth in him the Lord puts an holy kinde of ointment upon his eyes and makes him see and that abides in him 1 Joh. 2.27 The holy anoynting which ye have received abideth in you Thirdly It is a continual call it is not a call and so away a call for a year and so an end but it is a continual call he never leaves calling of him till he comes home to him as 1 Thesâ— 5.24 Faithful is he that hath called you who will also do it as who should say he hath called you and doth call you and he is faithful and will do it he hath called you heretofore and made you come to him in truth and sincerity and he will still continue his call he will still do it more and more the Lord draws his people nearer and nearer to himself Now I will prove the Doctrine by divers particulars First Because a man then may be able to look back upon all his life even from his cradle to this day even before his call and see Gods love to him as Paul though he could not see it before yet when God had effectually called him he is able to look back upon all his former time and space he had lived even from his mothers womb Gal. 1.15 Who hath seperated me saith he from my mothers wombe and called me by his grace and so it was with David I have been cast upon thee saith he even from my mothers belly Psal 22.9 10. it is not likely that David was converted then but when God had effectually called him then he was able to go back all along even to his very infancy and trace Gods goodness towards him in this and that even to his very bringing him into the world Secondly This interests a man in all the promises of God 2 Pâ—t 1.3 Who hath given unto us all things pertaining to life and godliness through the knowledge of him that hath called us to glory and vertue if we know that God hath called us to glory and vertue then we know that God hath given us all things that pertaine to life and godliness to this life and the life to come we know it when God hath effectually called us we know that all the promises belong unto us as the Apostle speaks Acts 2.39 For the promise is to you and to your children and to yours that are afar of even as many as the Lord our God shall call look how many God calls so many do the promises belong unto all the promises of mercy and grace and comfort of strength and direction and eternal redemption the compleat working of it all these promises from the first to the last they all belong to a man when God hath called him when the Lord effectually calls a man he takes him out of the world to have fellowship with the Lord Jesus Christ and in whatsoever he hath done or suffered or purchased for his people Thirdly It doth sweeten all Gods promises to a man what is the reason we can hear such admirable things out of the Word and yet they affect people generally for the most part no more then a dry chip though they hear of the promises of God what promises he hath made to his people to their Prayers to their hearing of the Word to their receiving of the Sacrament what promises he hath made in adversity and prosperity in sickness and in health in life and death when they sin through frailty what promises they have to help them up againe when they are to do any thing what promises to assist them and go along with them when they are called to any employment what promises to sustaine them and bear them out I say though all these things be delivered to people things that were sweeter to David then the hony and the hony combe Psal 119.103 Yet generally people are not affected with these things the reason is because they are not able to say that God hath effectually called them therefore when they heare such things the heart cannot lay hold upon them they think with Francis Spera I have no part in these things they think 't is true they are so to Gods people but they think there is little comfort little sweetness in them because they cannot say that they are effectually called of God Fourthly If a man be effectually called this helps a man to pray Psa l. 119.94 I am thine save me when David was able to say thou hast called me to be one of thine then he was able to pray to God Lord save me Lord help me I am thine thou art my God when he was able to say that he had interest and propriety in God this did exceedingly help him and encourage him with boldness in prayer but when a man questions his effectual calling every petition a man puts up it is choaked a man cannot pray to God but he is beaten off there is no strength in such a prayer as soon as ever Paul was converted saith God to Ananias behold now he prayes Act. 9.11 Paul had prayed a thousand times before no man in Judea prayed more then he but God took no notice of his prayers but when God had effectually called him by his grace now the Lord took notice of his prayers and observed them and heard them and regarded them and inclined his ear to them behold now he prayes Fifthly This is a great encouragement to all goodness in outward things it is a great encouragement to a man to take them in hand when he seeth
carry you through from the beginning to the end Vse 1. Then certainly the thing is a possible thing a man may be able to say so it is a thing may be known effectual calling whosoever is partaker of it that man may know he hath it though it be such a great jewel such an admirable thing and happy is that man that ever he was borne when he seeth it yet it is such a thing you may come to see and know every man may know what estate he is in whether he be good or bad the conscience doth not onely excuse in good actions but also in a good estate preserve my soul for I am holy saith David Psal 86.2 his conscience did not excuse him onely in that he had done holy duties but in that he waâ— an holy man his conscience could witness with him that he was an holy man and on the other side the conscience doth not onely accuse in evil actions but also in an evil estate I and my people are wicked saith Pharoh Exod. 9. his conscience did not onely accuse him that he did evil actions but that he was in an evil estate not onely that he had done a wicked thing but was a wicked man and the reason of this is because how else should a man be commanded to shun a bad and follow a good estate if it were not discernable who are in a good and bad estate as we see we are called to avoid the one and follow hard after the other therefore it is a thing that may be attained to nay it is not onely a thing that may be attained unto but the children of God are wont to know it as Paul here to Timothy he hath called us we are able to speak it our consciences choake us not in speaking of it nay the doubtfullest man that ever was was Heman Psal 88.1 O Lord God of my salvation I have cryed night and day unto thee as who should say I am very much bewildered and much to seek and lost in doubts and fears marvelously oppressed and overwhelmed yet this I can say thou art my God the God of my salvation thou hast effectually called me to pertake of thy mercy and I have relation to that thou hast given me union with thee thou art the God of my salvation and so it was with David when he was at his worst hath God forgotten to be gracious will he cast off for ever c Psal 77. though he had named all their grievous passages of feare and despaire as a man would think yet at the self same time ver 5. I have considered the dayes of old he was able to lay hold upon this certainty I have been called such a time the Lord was gracious and merciful unto me I have believed I have tasted of Gods goodness and pertake of his mercy and known the forgiveness of my sinnes he looked unto the dayes of old he could not deny it though he were now miserably put to it he could not deny this but in the dayes of old God had been his God and he his servant and so Jonah when he was dejected and cast down and seemed to be in the belly of hell Lord saith he I am cast out of thy sight as if he had been cast off and quite at a losse yet at the selfe same time saith he I will look towards thy holy Temple Jon. 2.4 as who should say I cannot deny but thou hast effectually called me I have looked to thy Temple heretofore I have looked to Christ and rested upon thee for eternal life and for mercy and thou art my refuge therefore I will look againe to thee So Joh. 14.5 6 7. Thomas he speaks as if he had not known Christ Thomas saith he ver 7. thou dost know me nay when he made a vow that he would not believe except he saw the print of the nailes yet this was but in a fit for within a little space he saith my Lord and my God Joh. 20. I will prove this by reason that a man that is quite to seek that a man that is not able to speak with any certainty he hath not a jot of faith in this point to believe that he is the Lords for that man walks in darkness our Saviour makes it a brand of a man that walks in darkness that knoweth not whether he goeth Joh. 12.35 He that walks in darkness knoweth not whether he goeth whither to heaven or to hell whither he goes right or wrong to Christ or not it is a shroad signe that that man is in a bad estate that God never yet took him out of the world to the fellowship of Jesus Christ The first reason is because it is the office of the Spirit to make known to a man the things given him of God 1 Cor. 2.12 now saith he we have received the Spirit not of the world but the Spirit of God that we might know the things that are freely given to us of God as who should say as God hath given us such and such things So we have the Spirit of God that can tell us the things that God hath freely given us when God hath given a man effectual calling it is a free gift and then it is the Spirits office to let a man know it and the Spirit will do his office nay when God effectually calls a man by his Spirit the Spirit saith to a man as the disciples of Christ said to the man that was brought to Christ Matth. 10.40 Be of good cheare he calls thee so when God effectually calls a man the Spirit saith arise be of good cheare the Lord calls thee the Lord of heaven and earth gives thee a gracious call to come to his heavenly Kingdome to believe in his name and to rest upon him for Salvation and for every needful thing for this life and the life to come the Spirit whereby a man is called doth speak internum verbum as Divines speak an inward word which the soul hears as well as the outward eare hears the external word our Saviour sheweth this Joh. 6.45 he that hath heard and learned of the Father saith he cometh unto me when a man is effectually called to come unto Christ he hears of the Father there is a word that the Father speaks not onely the word of the Minister but an inward word and that man hears a word from the Father and how can it be but a man may know it when he hears it for there is a word and an audible word a word whereby the Lord of glory speaks to a man when he effectually calls him to come out of his sins Secondly Because a man that is effectually called of God he is commaded by God to make his calling and election sure as we may see 2 Pet. 1.10 as who should say you may make it sure 't is true in legal precepts this doth not follow that if so be God bid a man to do it
thee to come unto God I tell thee all thy sinnes shall not damne thee never a one of thy sinnes shall rise up in judgement against thee whatsoever thy conscience whatsoever the devil hath against thee whatsoever feares terrours discouragements are upon thee they shall never withhold thee from eternal life do but come to Christ and lay hold upon him and here he offers himself unto thee thou art not excepted or excluded unlesse thou exclude thy selfe If thou beleeve not thou shalt be damned but whosoever beleeves shall not perish but have everlasting life Vse 4. In the last place this is for use to those that are obstinate namely to be as hell fire and the flames of Tophet in their soules and consciences You have heard the tender of Christ that salvation is in Christ and none other What a miserable taking are you then in that will not have him if we should carry the Gospel up and down into any place would not every one make it welcome If we should carry it into Innes and Taverns and amongst the basest wretches in the Countrey would they not say we will have Christ a man would think so as God saith Matthew 21.37 Certainly they will reverence my Sonne not as if God were deceived in his expectation but he speaks of the probability of the thing in all reason one would think if they may have eternal life and Gods good will and pleasure toward them that they may have acquittance from all damnation that they may be happy for ever certainly they will receive my Sonne gladly they will take him and receive him in all reason one would think it were so but we see it is otherwise they will not take up Christ and abandon their own courses they will be vaine they will be company keepers they will be worldly and will neglect the best things they will have their pleasures and they will have their fopperies and fooleries they will not have Christ there be many things in Christ that every man would have the very devils in hell would have it namely to be redeemed from hell to have some peace in their consciences but the Regiment of Christ the dominion of Christ to have all Christ this they will not this therefore is no comfort to stubborne sinners but hell and damnation is the portion of all that refuse him Ezechiel 34.16 See what the Lord there saith I will destroy the fat and the strong and feed them with judgement you that have fat hearts and strong your hearts are strong and your consciences are strong and all our Sermons are not able to make you shake those that are fat and strong saith the Lord I will feed them with judgements none of the mercies and comforts of the Gospel belong to such And assure your selves if you care not for Christ Christ cares as little for you as the Prophet speaks Esay 49.5 Though Israel be not gathered I shall have glory in his eyes so though you be not called and brought home though you be not saved I shall have glory saith Christ I shall be known to all eternity to be a Saviour to be a Prince to be the glory of the world I shall be glorious in heaven and in earth and in hell to all the world to all eternity Though Israel be not gathered if you be obstinate and will have your sinnes take them and perish with them I shall never rue your absence in heaven therefore Christ is at a point if you will have him here he is if you will not assure your selves you shall die in your sinnes except you beleeve in him you shall die in your sins COL 1.23 If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature under heaven whereof I Paul am made a Minister WE have spoken of a Christians call by the general indifferent propounding of the Gospel to every creature without exception now the effectualnesse of this call lieth here that the Lord doth put in a little hope into the soul though the man be one of Gods chosen he doth not presently give him faith but doth open a little door of hope to the soul First the Lord brings his Law to a man and layeth him dead in Law utterly undone past all hope of recovery in himself he is a lost creature a miserable wretched creature having no hold to stay upon but a fearful looking for of vengeance he seeth nothing but wrath now when God hath a minde to call a man home at the hearing of the Gospel of peace the Lord lets in a little hope into the soul whereby he doth draw the soul to seek out unto him and makes it look out with hope of salvation the soul seeth now that there is mercy in Christ and grace in Christ and eternal life in Christ and he seeth this is generally and freely tendred to all that will have it and out of these two branches of general faith spirings this hope now thinks the soul I may have it as well as another the dole is free the mercy is free and why may not I be saved why may not I finde mercy and forgiveness and be ingraffed into the Lord Jesus Christ before this the soul was groaping for hope if it could have told where to have had it as Acts 2.37 they were there groaping where to have it Men and brethren say they what shall we do they do not say there is nothing to be done there is no hope but what shall we do as who should say there is something to be done some course to be taken you that are Ministers of God is there no way whereby we may be pardoned whereby we may be saved whereby we may have a new heart and the favour of God and be delivered from the wrath to come but when the Gospel comes they see now a possibility and this breeds this hope so that this is the next point That when God doth effectually call a soul by his Gospel at the hearing of this gracious tender of eternal life and grace in Jesus Christ the Lord doth let in a possibility of mercy and every grace into the soule and this doth help the soul with hope and this doth make the soul to trace God in all his wayes and he hath some encouragement that God will be found of him and that he may attaine salvation this the first thing the Lord puts in hope attaining of it the Lord deales with his people in this kinde as he dealt with his people in delivering them out of Babylon Zech. 9.12 they were prisoners in Babylon now when God would deliver them out of Babylon he did first put in hope into their souls he made them prisoners of hope there was first a pouring of hope into their souls and then he opened the prison doors So the Lord makes his people prisoners of hope
what is this particular word which the Lord speaks to the soul is there any such particular word to be found in all the Scripture Thomas or Richard do you come to me I answer there is a general word in the Scripture and this particular word is in the general so that though there be not a particular word expressively yet there is equivalently and this I will make appear in three or four particulars First what particular place of Scripture saith that Thomas or James or such a one is a childe of wrath by nature is here any Scripture saith so of him I answer yes this particular is in the general we are all the children of wrath by nature Eph. 2.3 and cursed is every one that continues not in all the things written in the Law to do them Gal. 3.10 now though a mans name be not named William such a one is accursed by nature yet notwithstanding he findes his particular in the general that he is a cursed creature Again what place of Scripture saith that Robert or John must love God and is bound to love God is there any such place of Scripture no why will you say then that you are bound to love God and obey him if there be no such place of Scripture yes for this particular is in the general Thou shalt love the Lard thy God c. That Commandment is delivered to all men in the whole world So Thou shalt do no murther thou shalt not commit adultery c. this Commandment lies upon the whole world therefore if thou beest a man though thou canst not finde thy name set down that the Lord speaks to thee yet thy particular is in those generals so though it cannot be shewn in all the Scripture that such a particular man shall rise againe yet when the Scripture saith that all men shall rise againe as John 5.28 Marvel not for the houre shall come that all flesh that is in the grave shall come forth if all that are dead shall rise again then every man shall rise again though his name be not named in Scripture so it is hear we read in Scripture that Christ saith John 7.37 If any man thirst let him come unto me and drink now the Lord includes a particular in it and brings it to the soul thou thirstest thou wouldest faine have Christ here are the promises here is all mercy in my Sonne believe in him come and receive him take him and thou shalt have them so if Christ saith whosoever beleeves shall be saved then Saint Paul might safely conclude a particular word to the Jaylor beleeve in the Lord Jesus Christ and thou shalt be saved Acts 16.31 so that you see here is a particular word though not particular directly yet equivalent to a particular namely a particular in the general and the Spirit of God doth speak this to the soul and makes the soul hear it Every man therefore that hath heard it c. When God calls the soul home he makes the soul hear his voice here a particular voice and word to him believe in the Lord come unto me for salvation relie upon me for eternal life the sinnes that trouble thy soule cast thy self upon me for the forgiving of them the diseases miseries distempers thou art subject unto lay hold upon me and rest upon me for the delivering thee from them the Lord when he calls a man effectually he speaks it not onely the Minister and the Word speaks it but the Lord speaks it and so the soul hearing of the Father comes to Christ thus you may see the Lord holds the free promises of the Gospel before the soul and bids a man relie upon them as Peter dealt with his contrite hearers the Spirit of the Lord going along with his word Acts 2.39 believe saith he for the promise belongs to you and to your children c. as who should say when God calls a man effectually he holds forth his promises and propounds them to the soul beleeve this promise and rest upon me for it thus the Lord doth call a man home he sends his promise before him he sets up hope before him he sends the gracious invitation of the Gospel before him and bids him relie upon it thus God dealt with his Elect Corinths 1 Cor. 1.9 God is faithful saith the Apostle by whom ye are called to the fellowship of his Sonne Jesus Christ as who should say when God called you he spake to every one of you in particular come and be fellow heirs with my Son come and have every good thing with my Sonne come and be a sonne with him come and be an heir of grace with him and have title to eternal life and salvation God calls you saith he to beleeve that he is faithful So I might instance in many more though there be never so many in the Congregation yet the Lord doth not speak to them all they do not all hear his voice they all hear the Minister but that makes them not to come that doth not the deed but when the Lord calls a man he comes he joyns with the Word and speaks to this or that man and takes him alone and whispers him in the ear and tells him where mercy is and bids him rely upon him and though sense and feeling be against him though all fears and objections be against him he bids him believe and be of good cheere he shall have all these mercies if he will believe in him as he saith Esay 51.20 Look unto Abraham your father for I called him alone and blessed him mark it the Lord took him alone and spake to his heart between him and himself so when the Lord speaks to a soul and calls him by his grace he calls him alone and takes him alone though all the Congregation hears the same Sermon yet he takes him alone and speaks to his heart and bids him beleeve in him for I will never faile thee it is a sure foundation he may build upon it for ever and ever Because no man could come unto Christ else for we see daily though Ministers call all the Congregation and assembly yet people do not stir they are dead in their sins they cannot hear the Minister no it must be a louder voice and one that is more powerful and effectual unlesse the Lord come and bid a man beleeve he can never do it therefore John 5.26 See what Christ saith Verily I say unto you that the hour shall come when the dead shall heare the voice of the Sonne of God here comes an Almighty voice that speaks to the raising of a man out of the death of sinne to the life of righteousnesse and faith and he shews that there is a voice of Christ that speaks to the soul that though the soul be dead yet it shall heare and live so Ephesians 5.14 and were it not for this call no man could beleeve That so they may have a ground
fellow-members 3 By laying to heart their afflictions Of the Sabbath Exod. 20.19 Prop. 1. There must be some set time for the worship and immediate service of God 70 Reas 1 All actions cannot be done at once 2 Because of our dulness Prop. 2. There must be some set time every day Reas 1. Else we live like beasts 71. 2 Every morning God reneweth mercies 3 God is the beginning and ending of all things Prop. 3. Every day is in some sort a Sabbath Reas 1. Gods covenant with us requires it 2 Not to do so is a brand of hypocrisie 3 Blessednesse consists in it 72 4 This is the sum of the law of righteousnesse Prop. 4. There must be a particular special day Reas 1. That in this life we may have an Emblem of Heaven 2 Gods honour requires it 73 3 God sometimes calls for extraordinary dayes 1 Of rejoycing 2 Of fasting 1 When judgements are feared 74 2 Mercies wanting 3 Souls tempted 4 Some notable work undertaken 4 It is most equitable 75 1 That God should have one day 2 That our souls should have one day Prop. 5. One day in seven is to be set a part for Gods worship Reas 1. Gods positive command 76 2 It is Gods day 3 That servants cattel c. may have rest 4 God hath sanctified it 5 Because we are apt to be worldly c. Prop. 6. That day of seven is to be kept holy on which God rested 76 Prop. 7. All that is in the fourth Commandement is not essential to it Prop. 8. The fourth commandement continually to abide in force 78 Reas 1. Because the Sabbath was instituted before there was room for ceremonies 2 The Sabbath was kept before the Law given 3 It was written by the finger of God 79 4 God often urgeth this Commandement as well as any other 5 Else we have not ten Commandements 6 Christ plainly tells us so 7 The Heathens have ever kept a Sabbath day 80 Prop. 9. The first day of the week is now the Lords day 81 Reas 1. From Psal 118.24 2 From Rev. 1.10 3 Christ calls himself Lord of the Sabbath 82 4 Christ commanded the Apostles to keep this day 5 Christs wisdom would not leave such things uncertain 6 Who should institute this day but he that is the head 7 All Christians have kept this day since the Apostle time 8 Gods judgements on the prophaners of this day do evince it 83 Use 1. Then we are to keep an whole day 84 Reas 1. We have six whole daies for our selves 2 God rested an whole day 3 From Levit. 23.32 4 God never instituted halfe holy daies 85 5 It is the judgement of Divines in all ages Use 2. Then sports are unlawful on this day Reas 1. Because working is otherwise commanded sporting only permitted 2 Working doth less distract the mind The Second Part of CRISTS Alarm to DROUSIE SAINTS REVEL 3.1 Thou hast a name that thou livest and art dead I Have spoken of the life of the affections and now I should come to the next thing namely to shew how far a child of God may be said to be dead but before I handle this there is another point that would be spoken to in a word or two and that is this Why a child of God may think himself to be dead when he is not and think he is grown deader then ever he was and there is no such matter and others may think he is grown cold and negligent and yet the truth is he is more affected and more alive towards God then formerly this is a very needful point and there be several causes of false liveliness which a child of God may have and when they go away he may seem to be deader then he was whereas indeed he is not so The first is novelty of Religion and grace when grace is yet new and the word comes fresh to a man and the promises of eternal life look freshly into a mans heart they will affect him much and not only raise his sanctified affections but his unsanctified too for the unsanctified affections will stir at a novelty a man that hath no grace at all nor any life will be stirred at a new thing as when the Apostle preached new doctrine to the Athenians Acts 17.32 we will hear thee again of this matter say they they cared not how often they heard this because it was news to them so when Christ preached up and down O what new doctrine is this say they never man spake as this man Joh. 7.46 it was a new kind of preaching new gifts this stirred them mightily so it may be with a true Christian when the word of God comes first to him and grace comes first to him the novelty of grace may affect him when God first opens his eyes how strangely will he be moved in prayer how strangely will he carry himself at a Sermon his very bowels yearn at a Sermon and he will cry out Oh the infinite mercy of God to my soul what a beast was I before I was an hell-hound a child of the Divel and now the Lord hath made me a child of God I went on in the high way to perdition and now God hath brought me into the right way this is admirable but do you think these are all good affections there is a great deal of corruption in these as new Beer when it is first tunned it hath a great deal of working then but when it is staler it doth not work so much yet then is the Beer more powerfull and hath more life as it is with a mans first entrance into an hot bath it doth so stir him as if it did scald him but after he hath been in a while he is sensible of little or no heat the heat is as much as it was at the first and works upon him as much but he feels it not so much so a good Christian doth not seem to be so much affected afterwards as formerly are his true affections therefore down no but his unsanctified ones are down may be a man hath not lost a jot of his true and sound and sanctified affections but only his unsanctified ones for when grace comes first into the soul of a new convert there is a greater Army raised up for God then is likely to continue there are a company of mercenary Souldiers steping and seem to go out and to fight for God as well as the rest you shall have more fears in that man then are true and more desires after grace then are true carnal desires and joys and delights these will be all up at the first and will go out though they never go to the journeys end it is with a new convert at his setting out towards heaven as it was with the children of Israel when they came out of Egypt there was a mixed multitude went up with them Exod. 12.38 why the plagues of God had wrought upon many
afraid to go about humiliation how many frowning looks doth a man cast upon the pykes he must go through if he mean to obtain mercy it even deads him as a dagger at his heart David was loth to come to this to come to a reckoning to come to be humbled when Bathsheba sent him word that she was with child then God called him to a reckoning to be humbled God told him to his face it is high time to be humbled and ashamed God hath been laying rods in brine for thee and to bring thee upon the stage and to make thee odious and vile in the sight of the world yet he was loth to come to a reckoning he shun'd it and shut his eyes from seeing it he devised tricks to send Vriah home to his Wife and when this would not be but Vriah carried himself constantly with feeling of the case of the Church that then lay in the field against their enemies this could not but call for humbling yet he shunned it still and instead of humbling himself he went further into the briars and made Vriah drunk thinking then he would go home it is impossible but he should see the hand of God in all this that he gave him a warning to down on his knees but he shunned it again and instead of humbling himself he devised the death of Vriah and when news came Vriah is dead which one would think should have been as an hammer to have knockt him down he puts this off the sword kills one as well as another and till the Lord was pleased to set it on he could not be brought to humble himself thus it is sin puts an hard task upon a man a man may easily slip into sin it is a merry way unto it but when a man is once in he cannot get out again without tearing and rending and abasing and casting himself down before God this is an hard task and the soul shall find abundance of reluctancies and the very thought of it deads the soul unless the Lord be the more merciful A fourth reason why sin deads a man is because sin defiles the conscience for sin is a dead work and it goes into the conscience and defiles it until it be purged by the blood of Christ Heb. 9.14 sin is a dead work and the winding sheet of it is the conscience presently as soon as a man doth iniquity this dead work runs into the conscience and catcheth hold and this defiles the conscience and puts guilt into it and nothing in the world more deads a man then a guilt conscience why because it knocks a mans fingers off from that which should enliven and quicken him it makes him see that he doth defile Gods promises if he medle with them Isa 38.16 the promises of God are the things by which men live now when the conscience is guilty it doth even knock a mans fingers off from the promises it tells him this guilt must out first before he can apply the promises nay the very hearing of the promises deads his heart and this is the reason why good people as long as they have not clear consciences rather call for Sermons of judgement then of mercy and their consciences say the promises doe not belong to me I know God is an holy God and his promises holy and it is no meddling with them without holinesse therefore when a man gives way to sin he must needs dead his heart because he defiles his own conscience and therefore no wonder that there is so much deadnesse up and downe when there is hardly a clear conscience in the Country nay good people how slightly doe they deal in this case and hinder their own life and quickning because they have not a care to come before God with a cleare conscience The fifth Reason is Because sin doth either utterly destroy or mightily weaken all assurance of welcome with God and therefore no marvel if it dead the heart for if a man cannot look for comfort and entertainment with God when he goeth to him it takes man off from that willingness to come into Gods presence it makes a man shie of God and of Jesus Christ and his Ordinances it makes a man that he hath no desire to pray almost nay sometimes he hath no heart at all nay sometimes he totally omits the duty he is so afraid he cannot goe to God without carnal feares and mis-givings and horrours and this takes the heart quite off for a time that he cannot pray at all it is like a childe when he hath committed some villany that he knows his father knowes he is shy of coming into his fathers presence he is afraid to come where his father is he knowes be shall be chid and hear of his doings so it is in this case it is not thus with wicked and ungodly men for they can look God in the face but Gods own people when they sin against God it must needs take off that cheerful willingness to goe before God that delight to be in his presence that comfort in prayer sinne makes it an irksome thing sinne makes a man to have little heart to deal with God for the heart doth not love to be caught by God in Satans company or of any lust as a servant cannot abide that his Master should take him in any villany or unfaithfulnesse if he hath been unfaithful it would kill his heart that his Master should take him in it so it is with Gods children let them sinne against God it doth dull and dead their hearts in regard of the throne of grace it makes them have small heart to come before it See it in Jonah when he had fled away from God and had put off Gods charge and was gone downe to Joâ—pâ— and was shipped into the Sea see whether he had any minde to pray or call upon God or no he had none in the earth nay he was afraid of God and shy of his presence he knew he should be upbraided indeed when God laid it upon his conscience then Jonah prayed but he did not pray before that if he did it was as good as nothing So it is noted of David when he had committed his sins he confesseth he roared to God but we can hear of no prayer but when God sent Nathan then he could pray it is the title of the 51. Psalm A Psalm of David when Nathan came to him then he could pray but all the while sinne lay upon his soul he could not pray or if he did he did but roar he came before God with horror and unbelief and dismay and had no comfort Now when a man is privy to sin what man that hath the knowledge of God how ill God likes these courses how ill he likes a mans pride and security and neglect of worship and service how can it chuse but the thought of these things should gall his heart And thus we see for the general that it is sinne
according to the flesh Rom. 9. yet notwithstanding that Church was cut off When the holy City proved a Harlot when these people grew to be weary of God and his Ordinances and grew to be loose and would not be ruled by God and his Word the Lord gave them a Bill of Divorcement and sent them away therefore let us be warned by them it is a fearfull thing when God for Idolatry shall cast off Churches and yet we not tremble but live under security and hardness of heart and take not warning by it Jer. 3.8 God saith Yet her treacherous sister Judah feared not but played the harlot When God cast off the ten Tribes Judah saw this and heard of this and could not chuse but understand this and yet she did not fear for all this So when this Parish or any other Parish shall hear of any Parish that is unchurched and unministred and God hath taken away his presence from among them and there shall be no signe of his gracious presence any more the Gospel is gone from such a place and we hear of it and yet doe not fear but are as secure as ever as unfruitful under the means as ever and doe not stir up our selves to be more obedient to God and his Ordinances but goe on to play the harlot and goe a whoring from God from day to day nay we are even ready to promise our selves peace for all this this is a fearful thing Mark what the Lord saith Jer. 7.11 12 13 14 15. He speaks there of Jerusalem So when God hath poured out his plagues and punishments upon other Parishes and other places and hath taken away his Ark and the glory is departed from them and they are left in the shadow of death and we see it and yet tremble not at it God calls upon us from day to day to amend our lives that we might finde mercy with him God tells us as he hath done to other Parishes in the Kingdome so he will doe to us the Lord will lay us desolate and waste as other parts of the land are and certainly the Lords wrath and vengeance is hard at our heels if we doe not speedily repent who knows how soon God may deprive us of his Word and Ordinances For I have not found thy works perfect before God If we take these words in sunder they containe these five Propositions First That the covenant of grace requires works Secondly That these works should be perfect Thirdly That they should not onely be perect in the sight of men for that is nothing but perfect in the sight of God before God Fourthly That the Lord Jesus searcheth whither they be so or no. Fifthly Upon due search he finds it out many times not onely in particular persons but in particular Churches as we see here in the Church of Sardis that their works are not so For the first of these That the second Covenant requires works we see here that the Lord Jesus looks for works in the Church of Sardis that were in covenant with him 't is true there is this difference between the two Covenants the first covenant requires works as the condition of it He that doth them shall live in them Gal. 3.12 The doers of the Law shall be blessed Rom. 2.13 Therefore it is called the covenant of works and that in two senses First In that works are the condition of it Secondly In that it is left unto man God gives onely a power not to sin if so be that man will but he doth not give the will Now the second covenant is not a covenant of works the condition of it is not works but the condition of it is faith The just shall live by faith Rom. 1.17 Therefore it is called a covenant of grace and that in two respects opposite to the former not onely in regard that these works are done by another and so nothing is required of the party justified but onely faith for his justification but also because though the covenant of grace require works yet God doth not expect a man should doe any thing of himself but it is by grace we are saved by grace through faith and not of our selves it is the gift of God I say the second covenant is a covenant of grace and yet it requires works And works are here necessary First by necessity of presence for though faith be the condition yet it is such a faith as hath necessarily good works together present with it as the Apostle speaks Faith if it have not works is dead Jam. 2.17 Good works they are inseparably joyned together with true faith for as the body without the spirit is dead so faith without works is dead also not as though works were the essential forme of true faith but the nature of faith if it be true is such as doth necessarily cause good works to accompany with it They are necessary by necessity of inseparable effects good works are not onely present together with faith but they are so present as that they doe flow from faith God hath required such a faith in the covenant of grace as doth produce good works they are not onely inseparable from faith but thus inseparable that true faith must needs produce them He that hath this hope purifies himselfe as he is pure 1 John 3.3 That is He that hath this faith he sets down faith by the effect hope and sets it down by another effect it must needs purifie it makes that man purifie himself as Christ is pure So Christ having exhorted them to believe having raised up their minds to believe the things that are above Lay up your treasure in Heaven Mat. 6.20 in the next verse he shews this will have the effect of all manner of good works For where your treasure is there will your hearts be also it will draw up your hearts and make you heavenly-minded and make you seek the things that are above where your treasure is there will your hearts be also So likewise we may see Heb. 11. thorow the whole chapter what abundance of effects are set down of true saving faith By faith Abel offered sacrifice to God By faith Noah being warned of God obeyed God and did the things that God commanded verse 7. And so by faith Abraham when he was called yielded to God So by faith believers wrought righteousness and did wonderfull things subdued Kingdomes c. They were able to work wonderful effects so that when a man hath not works when he doth not obey God through the power of faith he hath not faith it self Thirdly Good works are necessary by necessity of signs they are not only to be in a Believer as effects but as proofs of his faith for a man must justifie his faith by his works they are signes and proofs whereby he may know whether his faith be true and of the right stamp or no for if a mans faith be a lively faith a faith that doth
what our works are whether good or evil as the Apostle saith 2 Cor. 13.5 Examine your selves whether you be in the faith First Conâ—ider we can never repenâ— of what is amisse in our selves or in our works except we search our selves Let us search our selves and turne unto the Lord â—am 1.43 If there be hypocrisie or hollow-heartednesse in us if we doe not search it out we cannot bewaile it and shake it off Secondly Consider it is a character and mark of the childe of God that he doth desire and is one that doth search himselfe nay he doth not onely use all the meanes he can to doe it but he doth cry and groan to God to help him as David saith Psalm 139 23. Search me O Lord c. As who should say Lord help me to search my heart I have looked into it and turned it topsy turvy and I cannot finde but I am upright but I feare my selfe still O help me if there be any way of wickednesse in me shew it me A childe of God is one that doth indeed deâ—ire to know himself and to know the worst of himself Thirdly Consider if we doe not search our selves it will be the worse for us for God will search us and if we doe search our selves we shall scape well when he comes to search us but if we neglect this duty what saith Job Chap. 13.10 So I may say Is it good that God should search us oâ—t is it good for us to leave all this work to him to neglect our owne soules to lay aside our lives and consciences and bosomes and never to â—ansâ—ck them from day to day never to enquire into our owne bosomes that we may reforme our selves but leave all to God to search us doe you think this will doe well saith Job Then when afflictions and death and judgement shall come that then God should search you and lay before you your works therefore as you desire when God shall search you you may be found upright be careful to search your selves FINIS 2 TIM 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began IN this verse the Apostle declares what God hath done for him and for Timothy he hath saved us that is he hath redeemed us with the blood of his Son and freed us from sin and from Satan and from hell and hath given us title to eternal life he hath saved us 2. He hath called us that is he hath given us a pledge of this that we shall be saved that we shall certainly have salvation compleatly and fully for he hath called us Now he illustrates this two wayes first by shewing what kinde of calling it is which he here means and that is an holy calling he hath called us with an holy calling and then 2ly By shewing the reason why God would do these things for him and for Timothy these are great things what to save them and make them heirs of his Kingdome and to call them to the fellowship of Jesus Christ and give them interest in all Gods goodness and mercy what should be the reason that should move God to do so much for Paul and for Timothy he doth here expresse this three wayes First by removing all false causes not according to our works as who should say it is not for any thing in us there was nothing in us that moved God to do this 2ly He layes down the true cause of it in the next words but according to his own purpose and grace that is he hath done it freely out of his own mercy and love and according to his own purpose Lastly He proves this and that by three arguments that this must be the cause and no other the first is this it was a gift that was given us therefore it must needs be free 2ly It was given in Jesus Christ as who should say he did not look at any thing in us there was nothing in us that was in his eyes no it was meerly for the merits of the Lord Jesus Christ Lastly Another argument is taken from the time when and that is from all eternity before the world began The point that I will handle out of these words is this that it is an excellent thing for a man to be able to say that God hath effectually called him the Apostle here speaks it as a great comfort to his soul and the soul of Timothy and as a pledge of Gods everlasting love and salvation to them both that the Lord had called them and had been pleased to take them out of the world and to make them partakers of his Kingdome and glory Now for the opening of the point I will here first shew you what kinde of calling it is that is here spoken of and it is not that calling whereby God doth call people to an office as of a Magistrate or a Minister but he speaks of a general calling of a calling out of the Kingdome of sinne and Satan into the Kingdome of his dear Son to be made partakers of eternal communion with himself 2ly It is not an outward call whereby wicked men that go on in their sins are called for so a reprobate may be called he may be called out of his own sinful courses and wretched estate and condition to the participation of Jesus Christ thus every man is called all men are called by Gods Ministers as Mat. 22.9 the King sent out his servants to bid all that they found to the marriage Secondly A reprobate may be called inwardly by Gods Spirit I mean the Spirit of God may go along with Gods Ministers to strive and wrestle with the soul and conscience of a man that remains in his sins Prov. 1.24 because I called and ye refused therefore will I laugh at your destruction and mocke when your fear cometh Thirdly A wicked man may be called not only with an outward call of the Minister and with an inward call of the Spirit but with some efficacy it may go a great way so far forth as to make a man come in some kinde as it was with the man Mat. 22.12 He was called together with the rest to come to the wedding and he came but he came without a wedding garment now none of these callings are meant here for in this sence many are called but few are chosen Mat. 22.14 But the calling here meant is a different calling from them and that in three things First It is a call according to Gods own purpose when God calls a man and hath a purpose to make a man come in deed and to come home this is the calling here spoken of Rom. 8.28 We know that all things worke together for the best to Gods children that are called according to his purpose as God calls them so he
he hath a calling thereunto Gideon was very earnest with the Angel that he might see he had a calling to that he was to go about Judg. 6.11 So it is in this divine calling it is a great encouragement when a man can see that he is called true it is that every man is called but I speak not of the general calling but of the effectual call when a man can see that he is effectually called of God this helps a man in all good actions then a man may go to God as to a Father he may go to the Sacrament as the seale of his righteousness and faith then a man may take Gods name into his mouth God challengeth the wicked for doing of it without his call Psal 50.16 What hast thou to do to take my name into thy mouth seeing thou hatest to be reformed now a man may take up the profession of religion and hold forth the name of the Lord Jesus Christ as Paul saith to Timothy fight the good fight of faith lay hold on eternal life now marke the encouragement whereunto thou art also called 1 Tim. 6.12 Sixthly It is an excellent ground of a godly life when a man can say he is effectually called of God that man hath laid a good foundation to be a godly man he hath laid it low he hath built it upon such a ground that can never be shaken nor removed he that builds upon this foundation shall never be removed What is the reason why so many thousands undertake to be godly and are never able to carry it through others go about it and through the mercy of God are carried through stitch with it the reason is because those that are effectually called of God they have a good foundation they go upon the right ground as the Apostle Peter exhorting Christians to holiness and sanctity and righteousness of conversation be ye holy in all manner of conversation he doth presently lay down the ground whereupon he exhorts them whereunto you are called saith he 1 Pet. 1.15 so 1 Pet. 2.9 saith he ye are a chosen generation a royal Priesthood an holy nation c. that you should shew forth the prayses of him that hath called you out of the darkness into his marvellous light In the last place this is the best means to help a man up againe suppose a man have fallen as the best of all Gods Saints and Children may fall and fall fowlly but when a man is effectually called of God this doth help a man up againe as it was with David Psal 51.14 Deliver me from blood-guiltiness O God of my salvation c. he being able to say that the Lord was the God of his Salvation this made him to get up againe as who should say Lord I have committed murther I am guilty of innocent blood yet Lord thou hast called me by thy grace to be a God unto me thou art the God of my salvation I beseech thee purge me from my filthiness and cleanse me from my sins whereas there be thousands when they have committed murther it breaks their necks they never get up againe they are never able to finde repentance and a broken heart and to obtaine favour of the Lord that the sin be not laid to their charge but David though he had such a heavy fall and though it burst his bones and put him to much grief yet he got up againe because God had effectually called him The first reason of the point is this because effectual calling is an evident argument of a mans election unto life it is that which flows from election to life as Rom. 8.30 Whom he hath predestinated those hath he called c. as who should say them and none but them this is the lowest linke of that golden chaine if a man can but once finde that he is effectually called of God he hath a part of that chaine whereof one end is eternal predestination to life and the other is eternal glory now he knows that all the whole chaine of mercy from first to last from eternity to eternity all belongs to him when he finds himself to be effectually called Secondly This effectual calling is a sure and certaine pledge that a man shall have all Gods acts of mercy when God effectually calls a man he doth this for him not only as that particular mercy but as a pledge of all after mercies as it was with the delivering of the people of Israel out of Egypt he did not this onely as a parcicular mercy but as a pledge of future mercies for time to come therefore whensoever the Lord would assure the people that he would shew them mercy and do them good many times this is set down I have brought thee out of the Land of Egypt open thy mouth wide and I will fill it Psal 81.10 Nay when they pleaded for mercy they pleaded this as a pledge that God would shew them mercy Neh. 1.10 11. Now these are thy servants which thou hast redeemed by thy great power we beseech thee let thine ear be attentive to our supplication So it is with effectual calling it is an evident pledge and sure token that God will shew a man all his other mercies when a man is once effectually called though he hath all yet to do all the whole business yet to wade through it may be he hath abundance of estates and conditions to fall into before he dye why now he hath the whole compasse of Gods mercy to carry him along in it God hath given him a pledge of it and he may say to God Lord thou hast effectually called me by thy grace I beseech thee to justifie me I beseech thee to sanctifie me and help me by thy grace to pray and to go on through the several passages of this life to bear afflictions to humble me in prosperity and to stand upon my guard in sickness Lord sustaine me and in troubles and afflictions Lord give me patience thou hast called me and I have the pledge therefore I beseech thee do this for me as Paul saith 1 Cor. 1.9 God is faithful who hath called you to the fellowship of his Son Jesus Christ as who should say when God called you to the fellowship of Jesus Christ he did not this as a particular mercy to you onely but as a sure pledge that he would shew you all other mercies and assure your selves he will be faithful and make good all these mercies to you go on with faith and affiance and courage for God will be faithful as the Apostle Peter saith 1 Pet. 5.10 marke how he pleads that God would be pleased to give them grace the God of all grace that hath called you he make you perfect establish and settle you he that hath called you settle you he that hath given you a pledge he that hath vouchsafed you a pawne he will make it good he will strengthen you and enable you and
therefore it is possible to do it for the law commands things not possible to be done by reason of the weakness of the flesh but this is an evangelical precept now when a man is effectually called of God and is commanded to make his calling sure he may do it the thing is possible and it may be performed and it is a mans own fault if he do it not if a man that is effectually called of God do not know it it is his own fault and negligence and carelesness when God bids his people that are called make their calling sure it implyeth they may do it the Lord laies no impossibility upon his own servants that he hath called to his Kingdome and glory but together with his precepts he sheweth them where grace is and the throne of grace is open for them and they have an interest in God that quickens the dead and have an open highway to the throne of grace to have any thing that they are required to do Thirdly Because the knowledge of our effectual calling is the ground of thanksgiving for it God requires that they that are effectually called to have such mercies should be thankful to God for it now how can a man be thankful for that which he is ignorant of whether he have it or no that is but a mockery as carnal people in their thanks will put in things they know not we returne unto thee O Lord all possible praise and thanks for election vocation justification c. Carnal people put these things into their graces blessing God for these things now if a man come to them do you know that you are elected and called and justified and have a true ground and hope of glory nay that we cannot tell say they this is a foolish thanksgiving this is to make a mock of God and to lie before him the Lord will have no such thanks but sing praises with understanding as the Scripture speaks he will have real and reasonable service now unlesse a man know this he cannot be thankful to God aright The Apostle willing the Corinths to be thankful for their calling the poore Corinths that were despised and ignoble and mean and of the lower rank of all the Town he wisheth them to glory in Gods goodness and in nothing of their own how doth he urge it you know your calling not many wise men after the flesh not many noble c. but God hath chosen the foolish things of the world to confound the wise c.. 1 Cor. 1.26 you see it many there are that God hath called among you and you see what manner of persons they are it is palpable and you cannot deny it therefore I would not have you glory in your selves but in God so Col. 1.12 13. giving thanks unto God the Father saith he that hath made us meete to be partakers of the inheritance of the Saints who hath delivered us from the power of darkness and hath translated us into the Kingdom of his dear Son the Lord expects thanks for this effectual calling when God hath delivered us from the power of darkness and translated us into the Kingdome of his dear Son that is when he hath effectually called us we should give thanks to God for it now how can we give thanks to God for it when we are uncertain and ignorant of it surely the Spirit of Christ and the Lord Jesus Christ loveth the glory of God and that God should have praise from his people for every mercy therefore without doubt they may come to know it because otherwise God should require that of them which they are not able to performe Fourthly Because this is the very end of the word of God it is one of the ends why the word of God is written to us indeed there are other ends besids this it is to convert to strengthen to direct to comfort to counsel it is to build up and to pull down the end of the word is to pull and hew some down to be cast into the fire but one end is to acquaint the people of God with the mercies of God and with graces and mercies and kindnesses he hath laid up for them in Jesus Christ and how they are called to these things this is one end of the word that they may know these things that God hath vouchsafed 1 Joh. 5.13 These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life c. I have written to you that do believe to you that are effectually called that you may know that you have eternal life you have it but I would faine have you know that you have it Now the Word is a sure Word that will not faile us Fiftly Because the soul of a man it hath the power of reflection in it and it is able to reflect upon it self and know what it self doth and what it self hath the soul of a man is a reflective being and reflects upon its own bosom whereby it is privy to what it thinks and what it saith and what passages there be therein 1 Cor. 2.11 What man saith he knoweth the things of a man but the spirit of a man the spirit of a man that is in him knows the things that be in a man it is privy to its own affaires as it is with wickedness so it is with good actions and thoughts now for wicked courses we see that the conscience is privy to what sins and corruptions are in a man as Solomon told Shimei thou knowest all the wickedness which thy heart is privy to that thou didst to David my Father thou knowest it thy heart is privy to it thou canst reflect upon thine own bosome and canst tell what wretched speeches thou didst speak thou art able to utter them in order as thou art privy to it as Solomon saith Eccl. 7 22. oftentimes thine own heart knoweth that thou thy self likewise hast cursed others he speaks of one that hath cursed thy own heart knows that thou hast done it saith he so it is in good actions and things that are in a man a mans heart is privy to it if a man obey the call of God how can a man do it but he must know that he is effectually called If a man do mourn for his sins and grieve for his iniquities the heart knows its own bitterness it is able to reflect upon what it self doth so if a man do desire grace and hunger and thirst after righteousness and pant after the living God he is able to say I do this Psal 42.1 As the hart pants after the rivers of water so doth my soul pant after thee O God his own heart shall be able to reflect upon it if thou humble thy soul and set thy self to prayer and approve thy self to God from day to day look into thy bosom and there thou mayst see it But it may be
as those that stand by can see the contrary this humour blinds a mans eyes and presents he knows not what to a mans minde as when David was in that passion he cryed out I am cast off what is the matter Psal 31.10 he was in a melancholy fit grief hath even wasted me he was even wasted and pined with grief sorrow deading his heart and mouldring and pining and wasting of him this made him speak words that he would never have spoken at another time the Apostle shews that when a man is overmuch sad and grieved and dejected and cast down and lyeth moaping and the devil hath a great deal of advantage by this therefore he speaks to the Corinths to have a care of that poore man that had committed an horrible sinne and it pleased God to humble him he was excommunicated and delivered over to Satan now the Corinths were something harsh to this poore man and were ready to trample upon him and tread upon him as if he were not humbled enough 2 Cor. 2.7 O saith he forgive him and comfort him least he be swallowed up of overmuch sorrow wherefore I beseech you confirme your love towards him least Satan should get an advantage of us ver 11. that was the reason why he would have him careful of this least Satan should circumvent us the meaning is least the devil should make us guilty of overwhelming a poor man and others by that example might do the like and so the devil might have advantage in aftertimes In the next place it may be hindred by the unskilfulness of a Minister many times those that are effectually called may chance to lye a long time ignorant of Gods mercy unacquainted with the work of grace which God hath begun in their souls by the unskilfulness of the Minister the Minister that should bind up those that God hath broken may be like those that afflict him whom God hath smitten Psal 109. he doth not feed the lambs of Christ and hold forth the grace of Jesus Christ perhaps he may preach good truths admirable excellent passages and yet make those sad whom God would not have made sad and make those grieved whom God would not have grieved as the Lord complains Ezek. 34.4 The diseased have ye not strengthned neither have ye healed that which was sick neither have ye bound up that which was broken neither have ye brought againe that which was driven away c. A Minister though he preach the wayes of God and Jesus Christ and the promises of the Gospel and eternal life yet if he preach it not in a right maner if he carry it not as he ought to do rightly dividing the word of life he may do a world of mischief if a man preach hell and damnation indeed if a man be going on in his sinnes and be hardened in his wicked courses we are to preach hell and damnation to him but if a man preach hell and damnation to a man that is sencible of his sins and is of a tender conscience and ready to think too hardly of his sinnes it is as if a man should take a beetle to kill a fly upon a mans forehead to lay a heavy load upon those that are not able to beare it Ministers may do a great deal of hurt by preaching the law without distinguishing and all exceptions being shewed when he hath not a tender heart towards those whom God hath wounded and doth not alwayes put in that that may do them good when a Minister knows what it is and hath gone through the pikes himself he can the better stay up the souls of those that are dejected and yet belong to Christ therefore David prayeth give me the way of thy salvation and then I shall teach sinners the way unto thee Psal 51.12 13. as who should say if I do not know what belongs to the comforts of the Spirit if I have not waded through these things and know not how they are given and how they are taken I shall never teach sinners the way unto thee I shall never carry my self aright in that way he that is a Surgeon had not need to have a hard hand so those that have a tender heart and those that are truely broken for their sins and are of a contrite spirit a man had need deale gently with them according to the estate and condition wherein they are Ministers many times are too blame in not preaching Christ aright as they ought to do and so may be a hinderance to the comfort of their people What a woeful thing is it when a man is not able to say thus what laborinths and meanders is such a soul in and what heart aches and terrible fears and terrours and afrightments and quakings and misgivings are they subject unto they must needs be in a miserable and pitiful case for whether can they go what can they hang upon to get comfort and this is the case and condition of most of those that are amongst us even of the best sort though many of them have some good things in them yet who almost comes to know that he is effectually called of God these are declining times and languishing dayes and people are marvelously scattered for want of care and diligence and watchfulness and paines-taking in the wayes of God there is a woeful deale of unsetling and want of groundedness in a good estate people are very much off and all to pieces and that you may see what a woeful thing this is do but consider these particulars First Your consciences cannot but accuse you you cannot say Christ bare your sins you know not whether you are in him or no you know Christ bare the sins of his people but whether he bare your sins or no that you cannot tell all your sins and iniquities lie upon your consciences still though you have been bewailing your sins and confessing of them and craving forgiveness of them yet all your actual sins they still ly upon your consciences what your consciences could accuse you of formerly they accuse you of still such by-thoughts such wandring prayers such unprofitable hearing Paul could say 1 Tim. 1.15 This is a good saying that Christ came into the world to save sinners whereof I am chief you cannot say so though you can say that of sinners you are the chief yet that you have obtained mercy your consciences will not let you say it you question whether you ever had any mercy or any hold of the mercy of God therefore you must be like a dry leafe driven to and fro or a reed shaken with the wind and as weak as water you are altogether unstable what a miserable thing is this that all a mans corruptions and miseries should lie upon a man notwithstanding all his prayers and asking forgiveness and many tears and sighs that they should yet lie upon him as they do until a man knows that he is effectually called of God all
the guiltiness lieth upon his soul he cannot say he hath obtained mercy of God he is without God and without Christ and is yet in his sins for ought he knows Secondly As your consciences must needs accuse you so likewise you can have no joy in Jesus Christ nor any of his promises nor any of the gracious things in his Covenant because you know not whether they belong to you or no when a man knows not a thing he cannot have any joy in any thing as Prov. 27.1 Boast not thy self of to morrow for thou knowest not what a day may bring forth a man cannot boast of that he knows not can a man boast of to morrow O I shall have a fine day to morrow when he knows not whether he shall have a morrow or no he may be dead by to morrow or his house may be burnt over his head to morrow he cannot rejoyce in it So when a man knows not whether he be effectually called of God or no what joy can he have what joy can he have in Christ or his ordinances when his conscience knocks him off and his soul stands in doubt whether these things belong to him or no he may catch at these as Josephs Mistres catcht hold on him but he left his garment and fled away so they catch at the promises and these things but they fly away from them and leave them as a shadow and they are as much to seek as before and it will be thus as long as a man doth not go on to make his effectual calling sure Thirdly Thou canst not tell what to make of Gods mercies and blessings to thee God hath given thee many blessings life and health and means and maintenance and sweetly provided for thee from thy cradle to this day and hath recovered thee out of many sicknesses and afflictions and hath given thee the means of grace and thou hast heard Sermon upon Sermon and hast had the acquaintance of his children and hast dwelt in the land of uprightness and seen the Saints of God and the examples of Gods Saints and thou hast had the motions of Gods Spirit from day to day and many good things God hath vouchsafed but while a man is questioning and doubting whether he be effectually called or no he cannot tell what to make of these things whether he should call them mercies or no whether they be in wrath or no to fat him up against the day of wrath to whom much is given of him much is required It is said of the Virgin Mary when the Angel saluted her graciously and comfortably the text saith she was much troubled wondring what manner of salutation this should be Luk. 1.29 So when the Lord sends abundance of sweet mercies the soul is troubled what mercies these should be are these mercies that come from Christ and flow from Gods goodness as pledges of his grace and favour or no he is troubled and cannot tell what to make of them what are these mercies and he is afraid he had been better to have been without them and better he had never known them it is a miserable thing when a man is uncertaine of his effectual calling for uncertaine of that uncertaine of all Fourthly Thou dost not know what to do in time of affliction when affliction comes as thou canst not but expect it every day yet when it comes how wilt thou bear it how wilt thou be able to suffer for Christ and to go to prison for Christs sake when thou dost question whether the truth ever made thee free if thou wert able to speak of God as thy Father and a Kingdom prepared for thee this would cast out fears feare not little flock it is your Fathers pleasure to give you a Kingdom Luk. 12.37 but when a man questions whether God be his Father or no questions whether he hath given him a Kingdom or no yea whether any such thing belongs to him nay he thinks he is a wretch and he should wrong God if he should lay hold on such things this exposeth a man to fears what is the reason that many fall away in time of persecution it is because they want hold of God as Demas what is the reason he could not beare Pauls afflictions but fell away and embraced the world it was because he wanted Pauls hold a man must have hold some where if not on God some where else this is the reason why many break their necks and when persecution comes they are troubled and put by and make shipwrack of a good conscience and forbear to go on in that way which they ought to go on in and to yield to those things which they know they ought not to yield to When a man knows he is effectually called of God this will make a man suffer for God as the Apostle Peter speaking of the sufferings of the Saints hereunto saith he were you called knowing that Christ suffered for you when a man is able to say Christ suffered for me and God hath effectually called me to his heavenly Kingdom to pertake of Christ and his benefits and sufferings now this will beare a man out this man is able to endure the losse of liberty of means maintenance or any thing for the Gospels sake but before what shall a man do in afflictions as long as a man doth not know that he is effectually called he doth expose himself to hazards and breaknecks and who knows what may be Fifthly Thou canst not pray with any courage thy prayers are but lith and lanke and weak as water thou canst not come boldly to the throne or grace thou art afraid thou art none of Gods and none of Christs afraid that thou hast not received the Spirit of God that thou mayst be the child of God and art afraid that thy prayers are not accepted of God but he turnes them into sin thou canst never have boldness unless it be the boldness of impudence but never the boldness of confidence how shall a man call upon him on whom he hath not believed a man without faith cannot please God he cannot pray to God O my Lord saith Manoah c. Judg. 13.8 if he had not prayed with faith knowing that God was his God his prayer had not had successe but this made him pray with the more boldness and strength when the Priests of Baal had done praying and God would not hear them marke what Eliah saith I am thy servant Lord heare me 1 King 18.36 as who should say here be people praying they pray they know not what and to they know not whom they are none of thine but I am thy servant heare me Lord he comes and acts a better part and he will be heard before he goes and finde acceptance before he departs when a man can say Lord I am thy servant I am one whom thou hast redeemed and effectually called heare me Lord this man prayes indeed he prayes
they cannot come they have no strength of their own to come therefore he saith he must bring them unto him Againe there must be application of Christ unto a man now effectual calling is the first step to the application of the Lord Jesus Christ to a man we know the Lord Jesus is the Redeemer of the world he hath taken away the sinnes of the world satisfied the wrath of God wrought righteousness for Gods elect he hath overcome death and sinne and Satan and hath expiated for us and wrought an everlasting salvation by his own death and passion in the daies of his flesh Christ hath done this now except this be applied to a man what is a man the nearer now the first step of the application of the redemption of Christ is wrought by this effectual calling of a man unto him then the Lord begins to make a man have union with Jesus Christ before a man was like a branch out of the vine a dead branch that could do nothing he could not repent or serve God or please God or do any thing he was estranged in minde and heart and will but when God doth effectually call a man he doth first work this application of Christ that a man may have union with him and effectual calling is the first putting of a man into the estate of grace the first estating of a man into eternal life it is the first ingraffing of a man into the Son of God it is the putting on of Christ the Saints of God after they are called weare Christ and walke in Christ but at a mans first effectual calling there is the putting of him on it is the first notice that a man hath of salvation the first tydings that comes to the soul of eternal redemption by Jesus Christ people heare it with their outward ears before but never do they come to heare this in their souls and spirits till now this is the first notice and inkling of it when God doth effectually call them then he begins this work as Col. 1.6 which Word is come unto you speaking of the Gospel it is come unto you and bringeth forth fruit since the day you heard of it and knew the grace of God in truth that is since the day you were effectually called then was the first time of hearing this blessed Gospel your ears were deaf till then your hearts were dead in sins and trespasses till then but when you were effectually called then was the first knowing of the grace of God in truth therefore it is called in Scripture the first beginning of God to do a man good it is the first beginning of all the goodness of God towards a man as Phil. 1.6 being confident in this that he which hath begun a good work in you will perform it till the day of Jesus Christ that is he that did effectually call you as he did begin a good work in you and did begin to put forth his eternal good will and pleasure in you and powred forth the beginning of his mercy and grace and favour into your souls now he that hath done this will never leave it till he hath brought it to perfection So againe it is called the first building of a man for heaven this is done in effectual calling Acts 15.14 Simeon hath declared how God at the first did visit the Gentiles saith the text to take out of them a people for his name that is the Word had effectually called the Gentiles and this ver 16. is called the first building of the Gentiles and the first plucking of them out of the other people of the world to be a people of God This is the first day of a child of Gods consecration it is called the forming of Christ in a mans heart when a man comes to be formed in the womb of the Church before he was a non ens he had no being in the world he was but a natural man but this new workmanship never came into the world till now when a man is effectually called So againe it is called a mans first entring into Christ enter in at the straight-gate as who should say obey the call of God come in a mans effectual calling is a mans first entring into the estate of grace I speak the more largely of it because I would have you understand the Scripture that speaks of it in these phrases I say effectual calling is the first step to the application of Jesus Christ the first step of putting a man into the estate of grace the first bringing of a man to Christ The first reason of this is because before effectual calling a man was without Christ and had no interest in Christ no communion or fellowship with Christ he was altogether dead in trespasses and sinnes a cursed creature a damned creature in the estate of sinne and condemnation whatever parts or gifts he had all were no better then may be in a reprobate Eph. 2.12 before that time you were without Christ aliens and strangers from the commonwealth of Israel may be you were civil but you had no union with Christ though you were constant hearers of the Word which is a laudable thing yet you had no union with Christ may be you were decked with admirable qualities and jewels as the Prophet shews a man may be decked with golden vertues and afterwards turne to drosse a man may have admirable things in him before he hath this but there was nothing of God in a man nothing of Christ in a man no saving operation of Gods Spirit at all in a man no union with Christ this is the first passage of a man from death to life from nature to grace from the devil to God we are passed from death to life saith the Apostle this is an allusion to a mans effectual calling afterwards a man brings forth the fruits of life and is alive to God but when a man is first effectually called there is his passage from death to life he was a dead man before Now this effectual calling therefore is the first work that is wrought in a man because it is the first passage of a man from death to life it is a transition from sinne hell and damnation to be in Christ therefore marke how Peter speaks when he had a hope that his hearers were effectually called Acts 8.40 Save your selves saith he from this untoward generation as who should say this is your first parting from the world the first shaking of hands and bidding them farewell if you be effectually called as you seem to be come out from among them and save your selves from this untoward generation this is the first bursting of the bonds between you and sin the first breaking of the league between you and carnal company now save your selves from this untoward generation and make it appeare that you are called this the Apostle sheweth Gal. 1.13 that before he was called he had nothing in him
at all you have heard saith he how in times past beyond measure I persecuted the Church c. I confesse I had goodly things in me and I profitted in the jewish Religion above many my equals in my own nation being more qealous for the traditions of my fathers I was marvellous strict and forward and for the letter of the law I was marvellous zealous and blamelesse there were excellent good things in me but I had nothing of Christ all this whyle but when it pleased God who seperated me from my mothers womb and called me by his grace c. as who should say now here was the first dawning of that blessed light in my heart now begun that to appeare when God called me by his grace and first revealed his Son in me then was the deed done and never till then so also he shews that he was a cursed creature living in iniquity it may be himself and his companions took him to be as good a man as any was in all Israel but see how he casts his own water Tit. 3.3 We our selves also were sometimes foolish serving divers lusts c. but after that the kindness and love of God appeared c. from thence he began to be in the estate of grace when God called him out of that bad estate when God made a breach between him and his old courses when he made the first rent and division and revoke then grace began to appeare from that time forward I was in Christ thus you see that effectual calling is the first work of God in a mans soul it is the first bringing of a man to Christ and the first making of a man to put him on Secondly Because before effectual calling all was within God what God would do with this or that man may be he meant to save him may be he meant to dam him may be he meant to open his eyes may be he meant to let him go on and live and dye in blindness may be he meant to turne his heart may be he meant to let him go on with the world all was within his own bosom there was no inkling that ever this man should have grace and eternal life nor man nor Angel nor himself could perceive any such thing a man might have vaine hopes and false conceits but no inkling from heaven but he was as faire to be a reprobate as the devils in hell but when God effectually calls a man then he begins to declare what he intends to this or that man he begins to open his brest and shew what purpose he had in himself from all eternity as Eph. 1.9 having made known unto us saith the Apostle the mystery of his will which he purposed in himself c. it was all in himself before shut up in his own secret and privy bosom but when God did effectually call us saith he then did he make known unto us the mystery of his will it was a mystery locked up it was a secret thing that ever he had a purpose to bring us to such things to let us see such mercies now here was the breaking open of this seale now it began to shew it self now the Lord declared what purpose he had in himself now he makes it appeare that we are his elect and chosen and his beloved ones as Paul saith of the Romans to all that are at Rome beloved of God called to be Saints c. Rom. 1.7 you will say how do you know we are beloved ones If you be called to be Saints I dare be bold to say you are beloved of God God hath made it to appeare that he loves you I could not speak thus before you were as vile drunkards and profane persons as any were in Rome but now I dare be bold to say you are beloved of God nay more grace and peace be to you from God the Father and from our Lord Jesus Christ you are called to be Saints and if you are once called then it doth appeare you are the beloved of God it is Gods golden scepter no man could tell whom the King would call to him no man could tell this or that man should be called rather then another till he held out his golden scepter Hest 4.11 So it is with God when God doth hold out this golden scepter to a man now a man hath an inkling that the Lord hath chosen him and will be good to him and hear him and help him in all his wayes and pardon him and do every good thing for him as Mark. 3.13 I use it onely as a similitude our Saviour Christ was there in the mount and the people were below in the vally now saith the Text he called unto him whom he would and they came unto him he was in the mount and all his Disciples were in the vally now no man could tell who should be an Apostle Andrew saith Christ come up now he was one who should be next no man could tell Peter come up then they knew he was one too c. Therefore this calling was the first intimation of Christs purpose to them it was secret in his own bosom whom he would make Apostles before but when he called them it came forth Andrew sees he is the man and Peter sees he is the man c. Thirdly Because all other works follow this work of effectual calling there be abundance of works that God doth work upon his people that he hath chosen to his Kingdom and glory he doth justifie them and pardon their sins and sanctifie and cleanse them from iniquity makes them grow in grace hears their prayers makes them depend upon him in all their needs and necessities he makes them deny themselves and works the grace of humiliation more and more and a trade of godlinesse and a course of holiness and piety now not one of these works are till a man is called all things work together for the best to those that are called Rom. 8.28 this is a leading work now all works come in now the word works and prayer works and the Sacrament works and afflictions work and sinne works when a man is effectually called this is the great wheele of motion now all things work together for the good of him that is called according to Gods purpose this is the first ground work the first breaking of the ice the first setting of a man forth towards heaven therefore we shall see when the Apostle is to write to any man or Churches commonly before ever he bids them do this or that the first thing he speaks to them about is this he tells them they are effectually called as Rom. 1.7 afterwards he bids them yield their members as weapons to righteousness and adviseth them to walk in the Spirit and give up their bodies and souls as a living sacrifice to God not to be conformed to the world but to be transformed in the spirit of their minds and to walk in love
opening of the hellish sink of sin that is in your hearts be you willing to hear it and let us do it 't is true we must be ready to poure in Oyle into every bruised spirit but first we must come with the hammer of the Law to breake and then bind up let me tell you as many as go on in your sins and are yet without Christ let me tell you what your condition is be it known from the Lord whatsoever you may think you are in the gall of bitternesse and in the bond of iniquity hell is moved for your coming and the pit is digged for such as you are you are under the wrath of heaven and though God be gracious and full of mercy yet he will never save those that disobey him and stand out against his Holy and Heavenly Word though Christ died for sinners yet he is a stumbling block and a rock of offence to those that are disobedient and stumble at the Word 1 Pet. 2.8 Whatsoever you may think of your selves and do not think of these things but suffer the world and your pleasures to take up your mindes think of it what a woefull case you are in know that the great God of Heaven and Earth hath bitter things against you and you shall heare it with both eares when it is too late there is no mercy but for them that repent and forsake their sins there is no Kingdome of Heaven for you you have no hope the Devils and you have one hope What turned so many Angels of Heaven into Hell was it not sin you have that very sin upon you you do not see your misery but if your eyes were open and would but heare what God saith you would loath your selves in dust and ashes and your knees would knock together for anguish of heart What no conversion yet no new creatures yet then no Christ no Heaven no Happiness what a woful thing is this I beseech you think of it and apply it and tell your soules either sin must down or else no Heaven to be looked for either I must be an holy man either God will give me grace and holinesse here or else I shall never see his face with comfort hereafter either I must have my life changed and my conversation made spiritual and godly by Jesus Christ or else I do but deceive my own soul to think of any happinesse this is certaine therefore do not think lightly of any sin there is no sin so small but is able to damn thy soul unlesse thou embrace the Gospel and the Kingdome of God If it were possible that thou never hadst sinned but one sin that one sin will damn thee unlesse thou be a new creature and by Faith embrace the Son of God thou canst not be saved there is no sin so small but the wrath of God from Heaven is revealed against it if people did but see their sins like so many Devils if they did but once see these Cockatrices stings if people were but affected with their estates and conditions something might be said but unless mens sins be laid before their eyes and charged upon their souls what hope have we to do them any good Thirdly this is for comfort to those that are humbled such as have had the Law come unto them and hath knocked them off that they have nothing to trust to and they see what miserable creatures they are look up and hear what the Gospel saith the Gospel of God sheweth mercy freely to be had and delivers promises freely to be apprehended and doth proffer eternal life without money or moneys worth though a man be never so vile and wretched if you see your misery you have Davids own argument go and use it Psal 25.16 Have mercy upon me O Lord for I am desolate and afflicted all the Saints of God have no other argument but this in begging of mercy as who should say I am a miserable creature no grounds whereupon to expect any mercy I am a desolate afflicted undone man in my self all my hope is in thee go to God and lie at his gate and plead this argument submitting to the Gospel Have mercy on me O Lord for I am desolate and afflicted and here now comes in effectual calling when the Law hath shewed a man his wretched estate and his blindness and nakedness and captivity if the Lord do mean any mercy to a man here comes in his effectual calling 2 THES 2.14 Whereunto he called you by our Gospel to the obtaining of the glory of the Lord Jesus Christ I Have spoken already of the prepatory work that goes before Effectual Calling the next thing I am to speake of is the parts of Effectual Calling and they are two First the offering of Christ and his merits the objective propounding of Christ and his benefits when Christ comes and offers himself to a man in the Gospel he came to his own John 1.11 but his own received him not he came and offered himself to them I am the way the truth and the light I am the Messias and the Saviour of the world and I have eternal life and here I am take me and all with me this is the first thing in Effectual Calling the objective propounding of Christ to a man The second thing is the receiving of Christ not only the offering of Christ to a man for so he offers himself to those that are not of God even to all but in Effectual Calling as there is an offer on Gods side so there is a reflection on Gods side as many as received him c. John 1.12 they received him these two now make up Effectual Calling the offering of Christ and the receiving of him when Christ calls a man to him and he answers to his call thus you see the parts of Effectual Calling First to speak of the first the objective propounding of Christ and all the things of Christ to a man and this hath two degrees like the morning light that hath two parts the dawning of the day and the Sunnes arising so there are two parts in this objective propounding of Christ to the soul the first is that general propounding of him to every creature now the soul thinks what to every creature then it is propounded to me as well as to any body else but the effectualness of this call is that it breeds the seeds of grace in a man it breeds saving desires and saving longings and saving and kindly mournings for the want of this sweet good when it sees such an excellent good and a possibility of it and that it is propounded to every creature then the soule thinks I may be one as well as any body else and so the soul longs after it The second thing is the personal propounding of this to those that have these seeds of Grace the first was general to one as well as to another but now this is to this mans
that though they be in the captivity of sinne and Satan yet they are prisoners of hope and the Lord gives some hope that the prison doores shall be opened and this we have here in the text for though the Apostle means here by hope the things hoped for yet we call it hope because as soone as ever they dawn in the soul they breed hope if they be the servants of God so that this Gospel breeds hope in a mans bosom Now here be five things I would shew unto you First what this hope is Secondly how it agreeth with that hope that follows justifying faith Thirdly how it disagrees with it Fourthly the Reasons of the point And fifthly the Uses For the first what this hope is and it is an hope that ariseth out of the faith of possibility when the Lord lets in a possibility of faith and makes the soul believe that his sinnes may be forgiven and he may attaine everlasting life and he may come to be a Saint and one of Gods dear and faithful children he lets in such a possibility into the heart and this hope flows out of this faith of possibility and this faith of possibility is another-gesse thing then people take it for every drunkard will say he beleeves that it is possible to be saved and to finde mercy with God but you will finde it is a greater matter then so it is spoken as a great commendation of Abraham that he did beleeve that God was able to raise up his sonne Isaac Heb. 11.19 so our Saviour Christ speaking to the blinde man asks him this question do you believe that I am able to do this for you Mat. 9.23 it was a great matter for him to believe that he was able to do this for him Sarah though an excellent woman for faith otherwise yet she stuck mightily here and thought it was impossible for her to have a childe nay Moses as faithful a man as he was he could not believe that all the people could be fed in the wildernesse it is a greater matter then you think for for every sinful wretch thinks it is an easie matter to believe that Christ died for sinners and that they may be saved it is an easie matter for the faith of presumption but if a mans eyes be opened and his conscience awakened and he comes to have a sight of his sins now Cain will say his sinnes are greater then can be forgiven and Judas is not able to flie unto Christ to believe a possibility of pardon but goes and hangs himself and despairs totally of the businesse this faith of possibility it comes within the compasse of a definition of faith it is the evidence of things not seen it is far above our nature and flesh blood cannot reveal it that there is salvation in Christ and that there is such a thing as a pardon to be had at Gods hands let a man have his understanding enlightned to see what a wretch he is and how fearfully he hath provoked Gods wrath against him and it is not in his power to beleeve that there is a possibility for him to finde mercy or any hope of pardon it cannot be attained to without the work of God a weak shelfe is able to hold when a man lays but a book upon it but if a man lay a great weight upon a weak shelf it will break under it so it is with the faith of men when there is no weight laid upon it the burthen of the Lord is not laid upon them then they may think it is an easie matter to have salvation and their sinnes pardoned but if this weight should be laid upon them their faith would burst unlesse the Lord should be pleased to put in a better faith then this it is not in a mans power to look beyond the power of justice for a man to beleeve that there is mercy in God contrary to the sentence of his own Law and contrary to the sense and feeling of a mans own soul and therefore when the Lord is pleased effectually to call a man though he lay a bleeding bleeding before in the sight and sense of his misery he opens a door of hope to the soul he lets in a light of possibility that he may yet come to be quickened and be a new creature and obtaine mercy at the hands of the Lord as the Lord dealt with his people Hos 2.14 there saith the text I will give them the valley of Achor for the door of hope so when the Lord doth cast a man into the valley of Achor of stoning and astonishment then he opens a door of hope that he may look in and see at a crevis some hope for him to speed though yet I have an hard heart yet such a thing may be if I come to Christ I see God may afford mercy to whom he will and hath propounded it to every man that will have it therefore I may have mercy the Lord begins to stir and move the heart and now the soul begins to have a door of hope you see then what this hope is it is such a thing as flowes from the faith of possibility I do not say that it is a justifying faith but it is the forerunner of it to make way for it The second thing is how this hope agrees with that which proceeds from a justifying faith I answer it agrees in five things First both are of God all the hope a creature hath if it be a true hope it is of God therefore the Apostle saith the God of all hope c. Rom. 15.13 God is the God of all hope I do not say that all hope absolutely is of God for the vaine hope of wicked men is of the Devil and is not of God but I speak of a true hope and courage that the soul gets to seek God in his wayes and fear him Secondly they are both wrought by the Gospel Rom. 15.4 All things were written for our learning saith the Apostle that we through patience and comfort of the Scriptures might have hope Thus it is with a believer though he hath nothing in present possession though he be persecuted and afflicted and forsaken in the world though he hath never so many miseries here below yet when he looks into the Scriptures and sees what promises God hath made he comes to have some hope it is thus with a man that is not yet a believer but is in the way to be a believer the Lord works with him this way though he see himself a miserable and wretched sinner and undone man cast off and there is no hope in himself yet when he looks into the Scriptures and sees what a gracious tender of mercy there is to any man that will have mercy it is not the wretchednesse of a mans heart that casts him off but the not coming to Christ and receiving of him that damnes him for the fountaine of mercy is
power of God and do not limit the holy one of Israel the Lord may pardon thy sins and renue thy heart therefore look unto the power of God When Christ told his Disciples Mat. 16.24 that it is easier for a Camel to go thorough the eye of a needle then for a rich man to enter into the Kingdom of heaven they were all astonished O say they who then can be saved Oh saith Christ look unto God 't is true with men it is impossible for the heart and affections of a man are so glued to the things of this world and he hath so much pleasure and delight in the things of this life that his heart cannot look after mercy with zeal and fervency it is as impossible as for a cable to go through a needles eye but saith he look to the power of God he is able to work it a rich man may be saved for all this if a rich man be touched with the sence and feeling of his sinnes and have a heart to come to God though he meet with never so many difficulties in his way let him look unto the power of God to whom nothing is hard Secondly look to the freenesse of Gods promises the indifferency and universality of the tender of them whosoever thirsteth let him buy wine and milk without money Esay 55.1 when a doale is tendred to all at the doore Why may not every beggar hope to receive it so if mercy be free for every one that comes to Gods door for it why mayst not thou look up with hope if thou hast an heart to it thou mayest if thou hast not an heart thou art none of Gods but if thou hast an heart look up to God and be not dismayed but see the infinitenesse of Gods mercy that as the heavens are higher then the earth so his mercies are far above our thoughts and apprehensions and where sinne abounds grace abounds much more there are many poor souls that would come to Christ but thorough their daily distempers and untowardnesse and the temptations of Satan they are repelled they would come to God but know not how they have hardly any hope these things are spoken for such poor creatures Thirdly send often unto God call upon his Name as it is said of Felix when he hoped to receive money of Paul he sent often for him to commune with him Acts 24.26 So send often to God and be often communing with God and calling upon his name above all duties under heaven there is no Ordinance helps a man more with communion with God then frequent prayer doth or that the heart is more against then that not pray out of formality or in a perfunctory manner but to pray indeed of all duties I commend unto thee that go to God and pray often if thou wouldest hope to receive mercy at his hands JOHN 6.45 Every man therefore that hath heard and learned of the Father cometh unto me WE come now to the second degree of effectual calling and that is a personal call of this or that man by a particular word when the Lord doth particularize his promises and tenders them to this or that man come unto me and here is free grace and mercy for thee come and believe and rest upon me for it when the Lord doth speak a particular word to the soul as you may see Esay 43.1 I have called thee by name thou art mine when God effectually calls a man he calls him by name he calls him with a particular word come unto me here is pardon rely upon me and thou shalt have it here is peace of conscience rely upon me and thou shalt attain to it thou art an undone creature in thy self here is mercy for thee not only when there is a general word propounded to the soul but when the Lord joynes with the word and follows it to the soul and conscience come to me man when God calls a man by name so it is said of Matthew Christ saw him sitting at the receipt of custom and said unto him follow me he called him in particular and directed a particular word to his heart and bid him follow him and depend upon him for all good so it was with Zacheus when Christ looked up and saw him in the fig-tree he said Come down Zacheus he directed a particular word to him this is the thing now I do not meane the outward word onely in the Scripture either preached or read But secondly when it is inwardly spoken by God himself to the soule and set on when God bids a man believe and come unto him this is the thing and this we have heard in the Text Every man that hath heard and learned of the Father cometh unto me for the coherence of these words you must know that in the former verses our Saviour Christ had told them that he was the bread that came down from heaven inviting them to come unto him ver 41 42. and you may see what effect this wrought in their hearts how they murmured at him they were so far from yeilding to his call that they fell a murmuring at him And secondly see how they alledge reasons for their murmuring v. 42. Is not this Jesus the Sonne of Joseph c. as who should say if he came from the earth how did he come from heaven therefore you may see what answer Christ makes v. 43. First he reproves them and said murmur not among your selves as who should say this is no murmuring matter it is a mourning and lamenting matter you should bewaile your condition and turne your murmuring into mourning Again he bids them not wonder at it v. 44. For no man cometh unto me except the Father draweth him as who should say it is no news to me that you stumble at my words and will not hear what I say for none can come to me except my Father draw him you care not for me but murmur against me and your hearts are stout against the Lord you cannot attain unto it for no man c. Thirdly he shews that some would come to him for all this though some would not yet some would even all his Elect therefore he quotes this saying out of the Prophets Every one that hath heard and learned of the Father cometh unto me the word shall not only come to the outward eare but they shall be taught of God and then they will come home to me and then concludes with the words of the Text Every man that hath heard c. as who should say though you will not yet I am sure every man that hath heard my Father speak to his heart that hath heard him preaching from heaven in his bosome that man will come to me so that God can call those things which are not as if they were though a man be never so rebellious and averse from Christ yet when he speaks a particular word to the soul it comes But you will say
my self upon him I was confident in him Now when he sends down a token and a Seal under the Kings Majesties hand now I know the event that I have gotten a pardon So it is with a poore creature that is under condemnation and the wrath of God is gone out against him and the justice of God is threatned against him which way soever he looks he can see nothing but hell and damnation and the Gospel hath told him of a friend the Lord Jesus Christ he can help him to a pardon and he trusts to him the Law may be proceeds against him and fears and terrours and may be he is upon the ladder ready to be turned off yet he hangs upon Christ a pardon will come he trusts upon Christ he will not go to the world and to carnal company to pacifie his conscience a pardon will come he casts himself upon this and yet he is not certaine it will come he hath affiance in Christ that it will come now if it be so that whereas he believes in Christ for forgivenesse so Christ sends him a token there is peace of conscience for thee and joy in the Holy Ghost for thee and as he depends upon him for meanes and maintenance so Christ saith there is something for thee to live upon or patience to bear poverty as he believes he shall be accepted of God so here is a token thy prayers are heard Now he hath a token now he may know it Psal 22.4 They trusted in God and they were delivered that is they trusted in thee and thou diddest send them a token now they knew they were delivered 't is true a man might know this though God should send him no token he might know that he is justified and pardoned and hath title to all the mercy in Christ he might know it without this but that for his own weaknesse and that by two things First by looking into the Word there he might find that he which trusts in Christ and commits himself to God shall be saved Another thing is to reflect upon himself there he shall find that he truly goeth out of himself and casts himself upon God then here he may know it he that believes in Christ shall be saved but I find that I believe in Christ therefore I shall be saved but this is not the act of faith but the knowing of it Fifthly it is not the truth of faith but the strength of faith that apprehends the event let a man believe in Christ and cast himself upon him in all his ways and follow him in all his Commandments this is faith be it never so weak and this doth intitle to justification and sanctification and salvation though it be never so weak yet while it is weak it cannot apprehend the event it will be much afraid in regard of that as suppose a man were learning to swimme he beleeves that if he could but spread his armes and legges the water would beare him up now when he begins to learne he commits himself to the water and spreads his armes and leggs but this is with much feare and misgiving and he sometimes sets one leg on the ground and he hath but little sense and feeling of the waters bearing him because he commits not himself to the water but the more and more he commits himself to the water the more he finds the water bears him and now he can fling away his bladders and swimme over the river he did believe before that the water would beare him but when he did commit himself to the water he had a great deal of feare and could not swim to any purpose but when he had learned the art then he committed himselfe to the water and then he could spread his armes and leggs and swimme So when a man comes first to believe in Christ he thinks I should be the happiest man in the world I should be in a better estate then Kings and Princes if I could believe and withal it makes him to believe in Christ and to deny himself and cast himself upon Christ plucks up both his feet and commits himself to the water and fling out himself upon Christ sink or swim yet at the first this is very weak and sometimes he doth it and sometimes he doth it not and sometimes he is feelling for this sometimes for that and somtimes he doth not pray well enough and is not humble enough this is nothing but trusting to himself may be a pleasure comes he cannot deny it he cannot commit himself to Christ the weakness of this is the reason why he cannot apprehend the event for a strong confidence in Christ carries all along with it it will reflect upon it self and gather all these things and be assured he will not only have confidence in Christ but also be confident for the having of those good things he believes in him for HEB. 11.8 By faith Abraham being called to go out into a place which he should afterwards receive for an inheritance obeyed and he went out not knowing whither he went WE have spoken of Effectual Calling what a great mercy it is that God should vouchsafe this unto us and the abundance of benefits it brings to a man we have shewed how it is differenced from in-effectual Calling How a man may know whether he be effectually called yea or no and so we came to shew you how a man answers this call and he answers it only by faith and so we made a digresse to speak of faith what it is that it is an affiance in Christ not every affiance but a rooted affiance in Christ and now we come to take up the point again that it is only faith whereby a mans calling is made effectual when a man is first called out of darknesse into marvelous light out of the Kingdome of sinne into the Kingdome of God it is only faith that answers that call and so it is ever after whatsoever God cals a Christian to do or to leave undone it is faith that makes a man obey this call The Apostle in this Chapter doth set out many commendations of faith to exhort the Hebrewes and all Beleevers and all persons to the getting of it and to labour to have it grow in them and to make much of it as being a most excellent Grace of God and he commends faith two wayes First by the description of it in the first verse Faith is the substance of things hoped for the evidence of things not seen a Believer hopes for great matters though he seeth not any of them may be he is yet a poore miserable contemptible creature in the eyes of the world yet he hopes for great matters he hopes for a glorious resurrection and for an excellent triumph over sinne and death and hell and to have his body and soul for ever in the Kingdome of Christ Jesus you will say he seeth none of these things he hopes that God will blesse him
set themselves apart to honor and worship their Images and Idols according to their manner Now I will make this good by many Arguments that God will have a set day besides the every day Sabbath he will have a set particular Sabbath for his Worship and Service Reas 1 The First Reason is Because he will have a little emblem and picture of the kingdom of heaven among his Saints and Children in this life in the kingdom of heaven there is no buying and selling no eating and drinking no worldly businesse there is nothing but praysing and glorifying of God and speaking of God and singing of Halelujah unto his holy Name there is nothing but enjoying communion with the Lord and feeding upon him continually there is nothing but this in the kingdom of heaven Now God will have a little picture of this among his Saints here upon earth You know there remains a rest for the people of God Heb. 4.9 It is an express place the word in the Original is There remains a Sabbath for the people of God As who should say There is a glorious Sabbath that all the Elect of God shall have and they are preserved for it and that is reserved for them and they shall enter into it when this body of death is laid down and they shall enjoy God face to face to all eternity they shall behold him as he is and have communion with him now the Lord will have a little picture of this here in this life we cannot have it altogether in this life for we have mortal bodies that must be fed and cloathed and stand in need of the creature for mans sin is not yet purged away but there is a great deal of rubbish still left therefore this cannot be complete here but yet God will have a little picture or this even in this life and that is the Sabbath day wherein they are to lay aside all the works of their ordinary callings and rest from all servil labours this is Gods day and we must now call upon him and hear what he saith and wholly employ and occupy our selves about him as neer as we possibly can but now this we cannot do every day for we have Children to look after and Families to provide for and there be an hundred occasions to call a man away it may be a man thinks to go into his Closet and seek God in private and one occasion or other calls him aside that he cannot go on but the Lord will have a little emblem and expression of the kingdom of heaven upon the Sabbath day therefore the Apostle saith It remains for us scil in the life to come The Second Reason why the Lord will have a set day for his Worship and Reas 2 Service besides the every day Sabbath is because the honour of God doth so require it doth require that there should be a solemn day for Gods Service as Kings though their subjects are to obey them every day and keep their Laws every day and if a subject transgress the Laws at any time he is in danger of the displeasure of the King but he will have one day of solemnity to his Majesty So God Almighty though every day we are to tremble before him and stand in aw of his Word and take heed we do not err from his Commandments yet he will have one solemn day for the honour of his Name he will have a solemn day wherein his people shall have nothing else to do but to set themselves apart for his Worship therefore this set day is called The honourable of the Lord Isa 58.13 that is we must count the Sabbath day an honourable day a day of honour wherein Gods Servants should from morning to evening fall down before him and confess that great is the Lord God We should wholly dedicate it unto him seeking of him in Publick and in Private that we may store up holy affections for all the week following Thirdly Because God sometimes calls for an extraordinary day and an Reas 3 extraordinary day hath ever relation to an ordinary if I say this is my extraordinary food and diet I imply that I have ordinary diet so if the Scripture tells us that God calls for extraordinary dayes it is an evident Argument that there be ordinary dayes which he calls for Now that God calls for extraordinary dayes it is plain 1. First He calls for extraordinary dayes of rejoycing when God compasseth us about with songs of Deliverance and works wonderful Mercies for us we ought to set a part a day for rejoycing and delighting in his goodness and favour towards us and this day is to be an holy day as Nehemiah 8.9 This day is holy unto the Lord your God mourn not nor weep So that when we are to rejoyce towards God for any spiritual favour towards us we ought to keep this day an holy day we ought to employ the hours of the day in labouring to affect our hearts with his kindnesse and labouring to make his goodness to have impression upon us that we may with cheerfulness run over all our dayes afterwards that we may adhere unto him the better all our life time 2. Secondly As he calls for extraordinary dayes of rejoycing so he calls for extraordinary dayes of Fasting and Humiliation and that in Four Cases 1. First When we fear some heavie judgement to come upon us or else when some judgement is already upon us may be some heavie judgement is upon us or else we fear it to come upon us and now we are to set an extraordinary day apart to seek the Lord as 2 Chron. 20. Jehosaphat proclaimed a Fast when the Land was in danger Suppose the Lord should take away the Gospel and the feet of those that bring glad tydings should be turned from us then should we Fast in those dayes we should grieve before God and bewail the loss of his Mercies and Favours that we may have his Goodnesse to quicken us and keep us and uphold us in the want of them 2. Secondly In case that we want some Mercy that we cannot well be without in such a case as this if ordinary seeking will not do the deed we ought to set apart an extraordinary time to prevail with God as Ezra he was in danger of the enemy and if he should go to Jerusalem the enemy would set upon him now thought he if I should go to the King though he were very great with the King of Persia at that time yet thought he if I should go to the Kigng for a Band of Souldiers he would think our God were a weak God I have told him what a strong God we have and that he is ready to help all those that trust in him now if I should go to him for a Band of Souldiers he might think that our God were not able to deliver us and it would be a great dishonour to God therefore he set a day apart for a