and redeeme the time and abundance of other works he sets them about but first of all he names their effectual calling as who should say I take it for granted that you are called it is a folly for me to bid you do this or that if you were not effectually called else I should alwaies be beating what damned and miserable creatures you are shall I bid you pray and professe Religion and you not effectually called you can never do this therefore this is the first thing you are called of God So when he writes to the Corinths 1 Cor. 1.2 called to be Saints it is the fore front of all his Epistles as who should say I shall speak abundance of things to you but you are called of God therefore he bids them do this and that and the other all works come after this effectual calling as it is in other particular callings suppose a man be called to be an Apostle all the acts and performances that an Apostle doth they come after he is called else they are not the acts of an Apostle but a medler therefore in all the Apostles writings when he doth the acts of an Apostle to exhort them and rebuke them in the Lord he shews his calling Paul called to be an Apostle as who should say do not judge amiss of me you may think what have I to do with you we have a Minister already what have you to do in Corinth meddle with your own places where you live mistake me not I am called to be an Apostle so that his calling to be an Apostle is before all other actions first he is called and then exhorts instructs reproves c. Fourthly Another reason is taken from the names that are given unto effectual calling first it is called a mans gathering unto Christ as Joh. 11.50 51 52. it is the prophecy of Caiphas though he spake he knew not what yet he spake right as the place doth imply it is expedient saith he that one man should dye for the people and gather together the children of God that were scattered as who should say this is the first act that the Lord Jesus doth upon those that are his they were scatterred till then and now when he comes effectually to call them he puts his first act upon them and gathered them to himself so also it is called a drawing unto God Joh 12.32 When I am lifted up I will draw all men unto me that is when he was lifted up upon the crosse he would call the Gentiles all his elect people unto him he doth not speak of all men but he speaks of the elect he will draw all them to him he will call them home So againe it is called in Scripture the entring of a man into Christ as a Scholar that is admitted into a Colledge his name is first entred so effectual calling is a mans first entring into the Schoole of Christ into the family of Christ when a man is first entred into that blessed society as Joh. 10.9 I am the doore if any man will enter by me he shall be saved and go in and out and finde pasâ—uâ—e he speaks here of the first act of a mans coming before that he was quite out of doors this is the first act his first entring into Christ to be of his sheepfold and flock to feed upon his pastures and to have the benefit of his Scepter and be governed and guided by him as the true shepheard effectual calling enters a man into Christ Againe it is called a mans coming in Rom. 11.25 untill the fulness of the Gentiles is come in that is until the elect Gentiles be effectually called now because he would expresse what effectual calling is he calls it the coming of a man in he was without before as other dogs were that had no part in the tree of life no interest in the salvation purchased as far off as those that were reprobates but now is his coming in and so I might instance in other names Lastly Because it is the first extract of election and predestination unto eternal life as Rom. 8.30 Whom he did predestinate them also he called there was the first impression of the seale upon the wax there was the first image that he made whom he did predestinate them he called afterwards he justified them c therefore you shall finde in Scripture that election calling are put together because this is the first blush of it as Rev. 17.14 The King of Kings Lord of Lords and they that are with him are called and chosen he puts them both together what a marvelous comfort is this to those that know they are effectually called of God election and vocation are individual companions and cannot be separated one from the other that man that is elected it is certaine he shall be called this is that which makes a man actually elected my meaning is this though a man were elected before all worlds though now living in the estate of sinne and death and damnation a vile wretched sinner he was elected it may be but not actually elected in himself there was nothing of election in him there was no image nor seale of election stamped upon him nothing of it put forth in him therefore this is the reason why in Scripture vocation is called election 1 Cor. 1.26 27. You see your calling brethrâ—n not many wisemen after the flesh not many mighty c. are called but God hath chosen the foolish things of the world to confound the wise the one is the image and the effect of the other he puts one for the other you see your calling how because God hath chosen the foolish and base people and not those that are more noble and excellent this is the reason for as election is before all times so vocation is in time it is the electing or choosing or calling of a man out of the world so that vocation and election are very much a kinne the one to the other it is just as Gods decree of creating and creating the creating of the world was just according to the idea he had framed in his decree so the calling of a man is just the image and idea of what God had decreed to a party from all eternity therefore it must needs be the first work that is wrought upon a man Vse 1. This sheweth us why it is such a dangerous thing for any man in the world to mistake his effectual calling and think he is called of God when he is not because it is the first work of all therefore very dangerous to erre in it what to erre in the very first work of all in the maine and principal in the very beginning of all the whole workmanship it is a very grievous thing The Apostle St. James writing to Christians professing Religion to take heed they think not they have grace when they have not he bids them take heed they do not erre Jam. 1.16 he
mark is pompe and stateliness a Church may come to have no other mark but this that it is a goodly and stately Church a pompous kind of serving God things are set out pompously this is rather an argument of an Antichristian Church for the Kingdom of Christ is not of this world and that which is highly esteemed amongst men is abominable in the sight of God Lastly They make outward prosperity and happiness to be a mark of the true Church of God but this is rather a mark of a Synagogue of Satan For all that live godly in Christ Jesus must suffer persecution 2 Tim. 3.12 And if any man will be my Disciple saith Christ let him take up his cross and follow me I say the Kingdom of Christ is not of this world therefore prosperity and felicity is not a sign of a Church of God thus we see that a Church that was once a true Church of God may come to be no true Church they may lose all the true notes of a Church of God and have no other notes but such as prove it to be no true Church but rather a Church of Infidels and unbelievers The first reason is because the Church of God is Catholique that is it is not tied and pent up in any place God may carry it where he will he may set up his Church in what Country and Town and Family he will and choose what particular person in the whole world he will God is not tied to any therefore when the Jews bore themselves upon this that they were the Church and Gods Ordinances and Oracles were appropriated to them they came at the first hour of the day at the first hand but if the Gentiles were a Church it was but at the second hand they came but at the eleventh hour he takes up a parable Mat. 20. and saith they that are last shall be first c. and he gives a reason shall I not do what I will with mine own so God may do with his Ordinances and gifts and graces of his spirit he may bestow them where he will he may give his Gospel to a Kingdom and take it away at his pleasure and he may stay as long as he will and be gone when he will Secondly God doth not need any place any people though a place be never so glorious and stately and though it be never so admirable a Church God doth not need that Nation but if it grow maleâ—ert and stiffe and stubborn against him the Lord will make them know he hath no need of them and cares not for them as the Jews when they bore themselves upon this that they were the people of God and had Abraham for their father and were barren and fruitless and dissolute in their lives you may see how John Baptist answers their foolish conceit think not with your selves we have Abraham to our father c. Mat. 3.9 he hath no need of you you are the children of Abraham but know God can cast you into Hell for all you are the children of Abraham and can make Heathens and Infidels children of Abraham so when the Jews boasted Mal. 1. that God had chosen them he hated Esau and loved Jacob and they grew to be insolent and disobedient to God and polluted his holy Temple and despised his name see what God saith I will accept none of these things at your hands I will gather me a people among the Heathens Mal. 1.13 As who should say I want not people I can go among the Heathen and there have my worship regarded which you have slighted and neglected Thirdly There is no particular Church in the world hath a promise alwayes to be a Church but if they grow careless and secure and unprofitable under the means the Lord will be gone he hath made no such promise to continue with them for ever 't is true there is never a godly soul never a member of the Church but God hath promised he will never leave him 2 Tim. 2.19 and Mat. 28.20 he saith so of his own people he will never leave them but the good things he hath begun in them he will perfect them in the day of Christ nay though all particular Churches should be destroyed God will have a care of these particular Saints of his Catholique Church that not any limbe of it shall cease but for particular Churches God hath made no such promises but upon condition Rom. 11.22 if a Parish or Kingdom continue in the fear of Gods name and regard his commandements be fruitful under his Ordinances and thankful for his goodness then he will stay but otherwise saith he thou shalt be broken off though thou be the famousest Church in the world This may confound the Church of Rome who promise to themselves they shall never be unchurched though they have been unchurched many years yet they brag they are the only Church in the world Bellarmin brags that St. Peters chair shall never go from Rome and no wonder for the spirit of God foretold it Rev. 17. I sit as Queen and shall never be a Widow I shall be a Wife a Spouse for ever I shall see no sorrow you see how secure she is just the child of her proud mother Babylon Isa 47.8 So 't is with the Church of Rome I am and none else I am she calls her self the Roman Catholique Church as if there were no Church but Rome all the Nations of the world if they will be a Church must be members of that Church as it was said of Rome in Augustus time If Jupiter should come down from Heaven there is no Country for him to come into but Rome look into this or that country Rome hath to doe there so Rome notwithstanding her Apostacy is grown to that height of pride and security as if she were and none but she O poor deluded company there is scarce any true note of a Church of Christ among them and yet they make themselves to be the onely Church This may be an Item for all the particular Churches in the whole world for England Denmark France wheresoever is any Here you see the Church of Sardis had but a name to live and was dead there was nothing but remainders in her and they were ready to die and come to nothing But what speak I of the Church of Sardis Where are all the famous Churches of Asta of Pergamus and Thyatira c. what is become of those famous Churches are they not turned into a wilderness and to worship Mahomet and Idols and are even grown as bad as Heathens But what need I speak of these Look upon the Church of the Jewes that were the principal people of God no Church like that Israel is my first borne there was never any Church under the Gospel that was his onely Church but Judaea was his onely one his pleasant Plant nay they were the Fathers of Jesus Christ
person rather then to any body else and now the soul begins to think seriously this proposition is to me this tender is to me I hunger and thirst and long and therefore this belongs to me and the effectualnesse of this call is to make the soul come to Christ and cast himselfe upon him by faith these are the parts of propounding of Christ and both these are twofold the first is the external part of it by the Word the other the internal part of it by the Spirit Now we are to speak of the first of these how the Word works this general call and for this I have chosen this text Whereunto he hath called you by our Gospel c. For the coherence of these words in the former verses the Apostle had told the Thessalonians of a woful falling away that should he among all visible Churches in the whole world almost that there should be a general defection unlesse of Gods Elect and they should have fearful declinings and he sheweth that the power of the Devil and his instruments should be the cause of this falling away he should come with strong delusions and then the just cause why God doth suffer the Devil and his imps to bring this about that all they might be damned that had pleasure in unrighteousnesse the Lord would have them damned and this made the Lord suffer the Devil to work Apostacy and declining to them Now this is a fearful thing and therefore in the next place he comes to comfort the Thâ—ssalonians for they for their part the godly amongst them need not to be dismayed for fear of falling away as if they should not hold out but he would have them encouraged that they shall stand out for ever and he comforts them by two Arguments First by Gods predestination of them to life from all eternity God hath chosen you to Salvation from the beginning and then he laies down the meanes God had appointed for the attaining this salvation and that was through Sanctification in the Spirit as who should say 't is true there shall be such a falling away but you that are godly need not be dejected for God hath chosen you from all eternity and therefore will sanctifie you and keep you through his mighty power unto salvation that you shall not fall away The second Argument is their Effectual Calling that is in the text Whereunto he hath called you by our Gospel c. as who should say the Lord hath given you a pledge that you shall never fall away finally for it is plaine that God hath chosen you and he hath given a pledge of his Election for he hath called you therefore be of good cheare Well then in the words of the text you may consider these four things First Effectual Calling he called you Secondly the meanes whereby he hath wrought this in you namely the Gospel Thirdly the tearme whereunto he called them noted in this word hereunto which if you look into the former verse was unto Salvation Fourthly what this salvation is it is a most admirable incomparable thing no tongue is able to speak it Oh saith he It is to the attaining of the glory of the Lord Jesus Christ the very same glory that the Lord Jesus Christ was advanced to you have part and communion therein Now three of these points I lay aside the point that serves our turn is the second he called you by our Gospell That the thing that calls Gods people home it is the General tender of grace indifferently to any man without exception whosoever will have it that is the Gospel When Christ should call Nicodemus after he had convinced him of his blindnesse and cursed estate and made him see he was a fool in all the things of God now he gives him a call and how doth he call him it was even this general tender John 3.14 15. As Moses lifted up the Serpent in the Wildernesse so must the Son of man be lifted up that whosoever believeth in him should not perish but have eternal life As who should say I bring an indifferent doctrine I propound it to all creatures and thou maist have a part in it as well as any other Whosoever believes shall not perish if thou hast a heart to believe and come unto me thou shalt not perish but have salvation So when our Saviour sent his Disciples to call his Elect throughout the world mark what directions he gave them he calls people with a general call Whosoever will let him take of the water life whosoever hath a mind to be saved to know God and have Communion with him and be united to him whosoever hath a minde to these things tell him I am for him he proclaimes it over the whole world tell every creature in the whole world He that believeth and is baptized shall be saved here is no exception put in but preach the Gospel to every creature tell every creature what I have done for the sins of the world and how I have opened the Kingdome to whomsoever will enter thus God calls his people his Ministers go up and down and tell them they may have pardon and grace and righteousnesse for nothing come and buy without money though you cannot give a farthing token for it but be poor and miserable and cursed creatures Come here it is wine and milk and bread and all without money you shall have it for taking and carrying away so Rev. 22.7 Whosoever will let him take of the water of life freely it is a quicunquae vult there is none exempted if any man will he may be saved if he have a will a minde a heart to it he may have salvation Now here be three things I would shew unto you first what this general tender is whereby God effectually calls his people Secondly why it is by a general tender Thirdly the uses First what is this general tender of Christ and grace to every creature that hath a minde to it and it is this that Christ is the only alsufficient meanes to make a man happy that whereas he is out with his Maker he alone can set him in again though he be under a thousand miseries in this life and under a thousand eternal miseries in the life to come there is in Christ an alsufficiency to make a man happy God is the fountaine of all goodnesse and till his goodnesse is opened in Chrst Jesus this is that same general thing as Paul saith 1 Cor 1.23 24. We preach Christ crucified unto those that are called the power and wisdome of God as who should say this is the thing we go up and down every where preaching that Christ was crucified for the sinnes of the world and hath power to save any man that comes to him it was the wisdome of God he found out this meanes it was an impossibility in the wisdome of men and Angels how man should be saved the Wisdome of God hath
truths in themselves but when a man is called then they come in now a man may see that he is elected and accepted of God but these truths can never effectually call a man because effectual calling is the first thing that is done in a man and this work finds nothing in a man more then in any other and therefore it must needs be a general tender Fourthly because this is only that which every man is bound to believe it is that only which a man is called unto God when he doth effectually call his people doth call them to do nothing but that which is every mans duty to do he calls them to believe in the Lord Jesus Christ which is one mans duy as well as another as Christ when he went to preach every where up and down saith he Repent and believe the Gospel as who should say it is every one of your duties to repent and believe the Gospel it is the very same truth that believed saveth Gods people and not believed damneth the reprobates as Mark 16.16 He that beleeves shall be saved and he that beleeves not shall be damned as who should say both is the same truth that is propounded to this man that is saved and that man that is damned therefore they must be the general truths of the Gospel particular truths do not bind every man to believe it is not every mans duty to believe that he is elected that he hath intended his Son Christ for him rather then any other God binds not every man to beleeve this but he binds every man to believe that God is the eternal good of a man and this is to be had by coming unto Christ when a man can believe this and cast himself upon it this is true and saving faith when this draws a man to God and pulls him out of his sins and this is the reason that the Apostle saith 1 John 3.23 This is the Commandment of God that ye beleeve in his Son Jesus Christ so that you see this is clear that it is the general tender of the Gospel that cals Gods people home to God whatsoever a man be an old sinner a young sinner a grosse sinner be he what he will if his heart stoop that he would have Christ and all Christ he shall not perish but have everlasting life Obj. But you may say faith is onely of Gods Elect how then can Ministers tender such a proffer as this whereas Christ is only given to the Elect I answer it is true that the Elect when all comes to all they only get it yet it is seriously tendred to all we had never heard of Election and reprobation but only because of this because that when the Gospel is preached we see that some receive it and some receive it not now thus you come to see election and reprobation for when a man comes to receive the call we see that that man is elected because no man takes Christ but by grace every man would stand out and refuse Christ but when we see a man takes Christ then we see he is elected and when we see another man doth not take Christ we see then that man is left to himself and hath a wretched heart and reprobate minde and God lets him have it still as he will have his sins so God lets him have them still yet notwithstanding this is very true that Christ is propounded to all and this the reason why our Saviour Christ saith Mat. 20.16 Many are called but few are chosen the meaning is many are called but few there are that do answer this call there are few that have grace to do it the most part of the world will rather have their lusts then Christ and therefore there are but few because God hath chosen but few Now the reason why the tender of the Gospel must be delivered without any restraint to election is First because if there were not such a proffer without exception to any that will have Christ then the Elect should have no ground for their faith a man cannot see he is elected till after he hath faith no man hath faith and repentance at his first effectual call now how shall a man have any ground for his faith when the Gospel is propounded onely to the Elect every man will be at a stand I know not whether I be elected or no I am as fair for hell as any for ought I know I have sins to damn me but no election as far as I know you preach Sermons all your life time I can beleeve none because you preach only to the Elect so the children of God can have no ground for their faith because there is no particular place of Scripture that bindes a man to beleeve his election therefore it must be a general proffer of the Gospel propounded to every man John 6.35 there saith Christ He that will come unto me I will in no wise cast off there you see it is general any man that will come to Christ whether Elect of God no matter Ministers should not stand demurring and questioning I know not whether these be Elect or no do you deliver the Gospel and afterwards it will appear who are elected and who not by their receiving or not receiving the Gospel leave you that to me preach you how men may be happy and what a miserable estate they are in but if they will come out of their sinnes they may receive the pardon of them tell them that whosoever comes to me shall in no wise be cast out be they what the will Secondly because though election be first in Gods order he doth first Elect a man before he calls him yet with the Elect with Gods own people it is clean contrary first they must be effectually called before they can have any inkling of their election in the point of knowing of it therefore 2 Pet. 1.10 the Apostle saith give all diligence to make your calling and election sure first make your calling sure else you can have no inkling of your election now when this is sure you may be sure of your election before the point of effectual calling there must be no talking of election either in the Minister that preacheth or people that hear this election is a thing in Gods own bosom which comes after the receiving or rejecting the Gospel the one will reveal election the other reprobation Thirdly because there is a difference between men and devils there is no possibility for devils though they would never so faine to be saved for Christ took not upon him the nature of Angels Heb. 2.16 he did not meddle with them therefore now we cannot say to them if ye beleeve you shall be saved because there is possibility for them though they would never so faine but there is a possibility for all men to be saved if they would believe there is sufficiency of merits in Christ and it was intended
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
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
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
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
objected then how is it that those that are effectually called are very doubtful and have many questions and are uncertaine whether they are called or no if it be so how come these doubts and troubles and perplexities that are in the minds of good people that are effectually called of God and we find by experience that they were effectually called I answer first we must know that though the knowledge of a mans calling may be had yet it is had by degrees it is a gradual knowledge a man cannot know it all at first dash God doth not manifest his favour and love all at once to his people and when he gives it he doth not presently tell a man what he gives him though there be wayes for him to know it and find it out yet the Lord doth not open himself to his people all at the first nay he doth not so to his own Son Christ Jesus in respect of his humanity as he grew in stature and wisdom so he grew in favour with God Luk. 2.52 The divine nature manifested it self more and more to his humane so God doth manifest his favour and love and openeth himself to his people more and more according as they grow in goodness they grow in this knowledge as they are more and more pure in heart the more do they see God and Gods goodness to them and what God hath done for them this knowledge though it be to be had yet it is to be had by degrees and the people of God have it not all in one degree some have it in a higher degree and some in a lower but every man hath some of this knowledge that he is called of God it is impossible that a man should be effectually called and be wholly and totally ignorant of it Secondly As this knowledge is gradual so it is experimental a man knows that he is called by experience chiefly and mainly as when a man knows by experience that he comes to God and draws near to God and that he doth abstract himself from the world and worldly wayes and practises and layes aside more and more the carnal wayes of men and doth approach nearer and nearer unto the things of God in Christ if a man hath experience of these things he comes now to say God hath effectually called me and hath been pleased to do me good when he finds this by experience that these things are wrought in him then he can conclude this at the first he was like a man in a vision he could hardly believe that God had effectually called him as it was with Peter when the Angel delivered him out of prison he was as one that had seen a vision he had not thought it had been a real thing he could not tell what to make of it Act. 12.11 but when he came to himself now saith he I know of a surety that the Lord hath sent his Angel and delivered me out of prison At first he could not tell what to make of it but afterwards when he saw he was in the streets and that the iron gate opened to him of its own accord now saith he I know of a surety that the Lord hath sent his Angel and delivered me So it is with the people of God at first when they hear something from the Father they know not what to make of this call at the first but afterwards when they come to see this lust and that lust fall off and these and these heavenly works in their souls they now know of a surety that God hath sent his Spirit into their souls and delivered them from sins and Satan and hell and damnation c. At first they were like dreamers they were not able to say whether they were called or no as the children of Israel when they were delivered out of captivity they could hardly believe it at first Psal 126.1 When the Lord turned away the captivity of Zion we were as those that dreamed we could hardly perswade our selves that God had delivered us out of captivity with such a mercy so great a favour so unlikely so improbable it could never enter into their hearts almost we were like those that dreamed but when they saw they were in Jerusalem and were helped and assisted and heard the Gentiles talke of it and all the people runne up and down when they saw it was so and had experience of it then they saw God had done it indeed and did believe it so when a man is first effectually called to come out of his sins the Lord knocks off his bolts and plucks him out of the jaile of hell and sets him as it were in Jerusalem he is at first as a man that dreams he can hardly believe it is so as it was with David when God called him to be King he could hardly believe it it could hardly enter into his heart that he should be King over Israel especially being dayly persecuteed by Saul and calamities heaping up themselves against him he could not conclude it but when the Lord had set him in his Kingdome and given him victory over his enemies now saith he I know that the Lord saveth his anointed now he could speak it and found it by experience that the Lord had made him his anointed and saved and delivered him from all his enemies before he was ready to deny it and say Samuel was a lyar he had anointed him to be King but I said in my hast all men are lyars but when he had experience of it now saith he I know that the Lord hath saved his anointed Thirdly As the knowledge of effectual calling is gradual and experimental so likewise it is very spiritual it is a marvellous spiritual work and therefore no marvel though it be something insensible indeed there be things in it which are very sencible and conspicuous as may be a reprobate may be galled at a Sermon he may have his eyes broad open to see his sins and iniquities and may be wonderfully wrought upon and may have the sencible work of vocation by the very Spirit of God but the very specificalness of it whereby this effectual calling doth differ from all other callings this is a marvelous Spiritual thing and therefore no wonder that it is insencible sometimes and many of the people of God feare they have it not these things may be done in the soul of a man and a man not know it and yet it may seem strange that the eyes of the blind should be opened and the feet of the lame should walk and the dead should be raised and the devils should be cast out it is strange I say that these things should be done in a mans soul and yet the man in whose soul they are done should be ignorant of them it is a strange thing but the works of the Spirit are wonderful secret the actions of the Spirit are very invisible when a man humbles himself and prayes
and mournes these are sencible he knows what they are many talke of hunger and thirst and reformation c. But to see the saving sanctifying gracious work of God in these things that is a marvelous hard thing to find this and it is very spiritual as Solomon saith Eccl. 11.5 As thou knowest not the way of the Spirit nor how the bones grow in the womb of a woman that is with child even so thou knowest not the works of God who maketh all if it be so in natural things that we know not how the bones of the child grow in the womb much lesse these things of the Spirit so our Saviour Christ saith Joh. 3.8 The wind bloweth where it listeth and thou knowest not whence it cometh nor whither it goeth even so is every one that is borne of the Spirit that is every one that is effectually called of God for regeneration is a part of this effectual calling to be effectually called of God it is the blowing of the wind a man knows not whence it cometh nor whither it goeth there is a world of ignorance about the wind so there is about the workings of Gods holy and heavenly Spirit when our Saviour was a working of regeneration in Nicodemus his heart was at the same time saying how can these things be Christ was working these things in his heart and the very same time when he was questioning how can these things be So Gideon at the very same time when God said unto him the Lord is with thee thou mighty man of valour Judg. 6.14 15. Gideon was doubting that the Lord was not with him and that he had no might nor strength as our Saviour said of the seed that was sown in the ground Mark 4.26 As if a man should cast seed into the ground and sleep night and day and the seed springeth up and grows he knows not how so saith he is the Kingdome of God and as our Saviour saith so it shall be at the last day when Christ shall say come ye blessed of my Father inherit the Kingdome prepared for you for I was hungry and ye fed me c. But marke at the very same time the righteous that did all this and our Sauiour Christ did witness to their faces that they had done it the righteous shall answer when saw we thee hungry and fed thee c. They hardly knew they had done these things the actions themselves they could not but know of they knew they had fed and cloathed the poore children of God but that they did it to Christ for Christs sake they could hardly see this when did we see thee thus and thus and did so and so that they looked at Christ in this they had hardly so good eyes hardly so good a heart so I might instance in more I say the works of God they are marvelous spiritual and of a wonderful subtil substance they may be wrought in the soul of a man and yet a man may be something doubting and questioning whether they be wrought in him yea or no nay a man may be afraid they are not Fourthly Another reason is because the knowledge of a mans effectual calling may be very much hindered for a time paâ—â—ly in regard of loathness of heart to leave some lust though a mans heart may be subdued and humbled for the maine yet there may be a great deal of holding back though a man cannot stand out in sin as the wicked do yet there may be a great deal of backwardness and unmortifiedness in the children of God and conscience may see it now when conscience seeth it conscience will hide effectual calling from a man and object how can you say you are effectually called when you are so borne down with such a lust and hanker so much after it now if our own hearts condemn us God is greater then our hearts and shall condemn us much more it is a pitiful thing when a man 's own heart shall condemn him and his own conscience shall be questioning whether he be right or no sometimes it falls out thus even those that are called yet in regard of unmortifiedness there is such a deale of matter that the conscience hath to object that a man cannot believe indeed and soundly that he is effectually called for at first when Christ comes into the soul before it hath gotten the mastery and victory the Spirit doth work exceedingly in the dark as when it works poverty of spirit sorrow for sin endeavour to leave all sin hatred and detestation of a mans own wayeâ— loathing of a mans own self shame confusion before Gods footstoole there is such a smoak in the soul where the Spirit doth these that a man cannot see them as if a man be working in a smoaky house though he work excellent things a man can hardly perceive what he doth so there is such a deal of smoak in the heart such a deal of corruption stirring that it hides the sight of the work of God from a man yet the work of God goeth along as suppose two armies in a field and the battel be doubtful the guns fly off and the swords clatter and the dust ariseth and there is such a confusion that neither themselves nor others know which way the battel will go but sometimes some fall on one side and sometimes some on the other side and if a man should stand on an hill and see this battle he cannot tell on which side it will be sometimes he thinks it will be on this side and by and by it is turned on the other side and so while it is doubtful it cannot be determined and concluded on which side the victory will fall So it is with the war between the flesh and the spirit the war is very doubtful before the odds begin for there is a great deal of evenness at first nay the Spirit seems to be the weaker side and the flesh to be the stronger and there are many falls and foiles given to the soul and the flesh is too strong afterwards it begins to be something equal and the battel to be poyzed now while the battel is so doubtful a man cannot tell on which side the victory will be whether on the spirits side or on the fleshes side whether on graces side or on sinnes side but when the warfare is accomplished I do not mean perfectly for that will never be in this life a man may then see on which side the victory will go a man may see ten thousand corruptions lie dead with their throats cut and the Spirit standing triumphing and conquering more and more we may now see which way the victory will go the Spirit reigns and grace reigns and humility reigns and heavenly mindedness reigns and all the graces of Gods Spirit have dominion over the whole man Another reason why the knowledge of effectual calling is hindered is because of ignorance a child is a man though he doth
not know it so it is with a man that is a new beginner in Religion he is a new man though he doth not know it he hath that in him that let him have but time let him but grow he will quickly be able to look upon it and be able to see what it is so it is with the people of God they are at first very ignorant what God hath given them as the Apostle prayeth for the Ephesians Eph. 1.17 that God would let them be no longer children but that God would open the eyes of their understanding that they might know what the hope of their calling was that he would let them know what he had given them they hardly knew what they had at the first they had an effectual calling from God and they had a thousand hopes they might hope to be strengthened against corruptions to be delivered in six troubles and in seaven they might hope when they died to be translated into the Kingdome of immortallity and glory for evermore they had this hope now saith he the Lord of heaven and earth open the eyes of your understanding that you may see the hope of your calling and the exceeding riches of those things that God hath bestowed upon you Againe they may be ignorant of the voyce of the Spirit they do not understand the Spirits language when a child of God is first effectually called he comes into a new world and meets with a new language he is a Barbarian to it and that is barbarous to him he cannot understand the language of the Spirit the Spirit speaks many comfortable things and there are many works of the Spirit whereby the Spirit doth speak to a man for his comfort and consolation if he could take them as a man that comes into a strange Countrey he lives a very uncomfortable life at first he hears them speak but he cannot understand them they speak strange language he cannot tell what to make of it but the longer he is there he comes to understand such a word and then such a word and it may be a sentence now and then and so in the end he understands them plainly so at the first when God calls his people into a new world the Spirit speaks many things to them but yet it is in an unknown tongue it is gibberish to them they cannot tell what to make of it but when they come to understand the dialect they come to rejoyce Againe the children of God are ignorant of the work of grace they think certainly never could any of the children of God that were aright be in that estate that I am they never find their hearts so like a log in prayer when I go to the Sacrament sometimes I behave my self like a block and cannot behave my self in any competent manner as I ought certainly none of Gods people can be thus as I am they are ignorant what may be in the people of God what may stand with the truth of God and so they question their estates and conditions out of ignorance afterwards when they come to more experience and finde the wayes of God in them and come to have a knowledge of their owne corruptions and of the goodness of God in purging them out more and more in the end they are able to speak it to Gods glory and their own consolation Againe the knowledge of a mans effectual calling may be hindered by being unresolved of a mans Christian liberty when there be Christian liberties that a man hath need of every day and yet notwithstanding a man is not resolved upon it many a man thinks verily if he should finde any delight in the good creatures of God if he should be merry or chearful at any time if he should be talking of his calling in the world and speak of it in his communication and follow his calling diligently if he should be angry and let bitter words fly at any time though his nature make him so he thinks verily and concludes that he hath no grace he is a very worldly carnal man he savours of these things here below he savours of the creature and he is carnally merry though a man may take care for outward things moderately and be chearful so for anger a man may be angry be angry saith the Apostle but sin not now if he be angry at any time though the thing be lawful and he hath Christian liberty in the thing yet not knowing his Christian liberty this doth exceedingly trouble a man many times and makes him question his effectual calling there be abundance of Christian liberties that we have need of every day and have need of the knowledge of and when the soul and conscience doth not know his Christian liberty I do not speak of this in regard of the world they had need have straight limitations curbs and we had need put in all the caveats that can be for they are apt of their own accord to take too much elbow-roome every man is ready to stand upon his liberty what he may lawfully do but though wicked men damne their own soules in these things yet it is fit the children of God should have their portion and know it and the want of this knowledge hinders a man from the knowledge of the things given him of God Againe a man may be ignorant of the tenderness of Jesus Christ and of the infinite bowels of the Sonne of God and how chary he is over his people and that he regards a graine of wheat under an heap of chaffe it is very probable that the son of Jeroboam had a taint of the family he was taken from which was marvelous soule yet notwithstanding God takes notice of the good things that were in him though in the Churches in the Revelation foule and grievous things were found yet the Lord notwithstanding takes notice of any thing that was good in them if there be but a drop of true saving grace in the heart God will take notice of it though a man be but smoaking flax God will be tender of it now many a child of God doth not know the tender compassions of Jesus Christ and that he will accept them notwithstanding a thousand weaknesses and though they have but a little hold and a little strength to put forth in the wayes of God and they see how many thousand things they can say against themselves when they see not the tender compassions of Jesus Christ and what a tender Saviour he is the tender mercies of our God as it is Luke 1. This hinders them from the knowledge of that which otherwise they might know Againe it may be hindered very much through melancholy it is the very coach that the devil rides in as Divines speak it corrupts a mans imagination and fills it with groundlesse fears and doubts and makes a man speak he knows not what and he saith he doth not do those things he doth when
and my Redeemer Againe the children of God that are effectually called though they doubt never so much yet their faith is of a contrary nature to their doubting and excludes doubting Mat. 21. If you believe and have faith and doubt not saith the text not as though faith cannot have doubtings stand with it but faith is of that nature as excludes and expells doubtings and fights against it as fire against water and such a man fights against doubtings as he would fight against temptations to murther adultery he knows that infidelity is the mother of all sinne and therefore faith fights against doubting and goeth to the throne of grace to be established Lastly Though a child of God doubt of his condition yet this is certaine that Christ is the power of God to that man though he know not whether he be effectually called by Christ yet Christ is the power of God to his soul as 1 Cor 1.24 Vnto them which are called Christ is the power of God and the wisdom of God He is powerful to his soul for the humbling awakening quickenning of him for strengthening of him against sinne for the making him hold out in the waies of God he is of power to him in all his ordinances in prayer in hearing the Word and in all his wayes But it is not so with others that question the effectual calling Christ is not the power of God to them Christ is of no effect to them he may be of some effect for enlightnings and stirrings and outward reformation but to bring them to goodness and holiness indeed and to hatred against sinne Christ is not the power of God to those persons but he is foolishness to them Now the next thing that I will shew you is a point that hath been a little touched but I will passe over what hath been spoken and will speak more at large of it I desire to speak more particularly and punctually of this same effectual calling And the first point we will take out of it is this that effectual calling is the first gathering of men unto Christ the first making of men to come to Christ the first putting of a man into the estate of grace it is the very portall to religion the very entry into eternal life it is the first bringing of a man to pertake of the Lord Jesus Christ and to have fellowship with him so it is called in Scripture the gathering of the elect home Isa 56.8 I will gather saith the Lord the out casts of Israel he prophesieth there of the effectual calling of the Gentiles and God saith here this is the first thing that I will do I will gather them to my people I will make them come home to the Lord Jesus Christ this is set forth unto us by our Saviour Christ in two principal parables one of the Net Mat. 13.47 48. againe the Kingdom of Heaven is like unto a Net c. So that here speaking of the effectual calling of people this is said to be the first act of God in it namely the gathering of them for the Kingdom of heaven by the preaching of the Word and this net is the Gospel that is preached the sea is this world the fishes are men and the good and bad are elect and reprobate not as though the elect were good before they are effectually called but they are called good because of Gods designation and decree to make them good and he looks upon them as such as shall be good and such as he hath purposed to make good in his time Now the Gospel doth draw out of the world Gods elect by a general call it calls both elect and reprobate but effectual calling is the gathering of good fishes that in the end of the world shall be put into vessels by themselves so that effectual calling the first act of it is the gathering of men to God the other parable is Luk. 15.4 5. What man having lost an hundred sheep c. all the lost sheep of Israel and of Gods election that are in their lost estate as well as other people before God takes them in hand here you see the first act God doth towards them before which they were altogether lost and are now found againe is the fetching of them home the taking of them upon Christ his shoulders and bringing them home unto him I say effectual calling it is Gods first making of a man to come to Christ you may see it 1 Pet. 2.4 To whom coming as to a living stone ye also are built up c. he alludes unto their first effectual calling when God did first deale with them he made them to come to him to be put into this building the children of God after that they are effectually called are said to be in this building but this first act of God is the putting of them into this building the bringing of them to be laid into this excellent edifice for there is no such building in the world is it a building whose foundation is Christ and all the Saints of God are built upon it it is the most admirable building in the world now effectual calling brings a man and layes him into this building before a man is effectually called he is as a stray sheep as a sheep scattered abroad and roaming and ranging up and down the waies of sin and of death whom the devil hath pounded as a stray he is departed from God and is roaming up and down in the world he is in a lost estate till God come with this effectual calling and bring him home 1 Pet. 2.25 For ye were as sheep going astray but are now returned to your shepheard that is ever since your effectual calling you are come home to God that was your returning time before you were as chickens subject to the kite till this hen gathered you under her wings and made you safe so againe it is called the drawing of a man unto Christ Joh. 6.44 No man cometh to me except the Father draweth him that is except the Father effectually call him he cannot come unto me now this bare and naked calling cannot do it without drawing therefore it is here called drawing of a man before which a man was altogether out of Christ therefore this is the first act God performes upon a man to draw him to Christ the man is as unwilling to come to Christ naturally as any else his lusts draw him another way and he is as heavy as a milstone and his heart is lumpish to the things of God till the father draws him and pulls his affections and thoughts and minde to come home unto Christ this is the first act God doth and againe it is called the bringing of a man to Christ Joh. 10.16 other sheep also have I saith Christ which I must bring unto this fold he speaks here how that he means to call the Gentiles all the elect of God among them now because
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
great matter is not this a great matter for a man to be sure never to fall away but he shall stand and hold out for ever what a mercy is this yet this is not all for saith he so shall an entrance be made unto you into the Kingdom of Jesus Christ as who should say your effectual calling is the very entrance into the Kingdom and glory of Jesus Christ it is the very first entring into the way of eternal life if you are assured of this you are in a faire way you are in the gates of heaven you are in an excellent way if you have made this sure therefore make that pastlal peradventure that you were called indeed of God to partake of Jesus Christ Reas 1. The reason to urge this is first because effectual calling is such a first work that as God doth it at first so it stands for all a man shall never be called more God doth it once and will never do it againe look what God gives a man at first he gives him once for all you may see it Jud 1. saith he I would have you earnestly contend for the faith which was once delivered to the Saints when God did effectually call his Saints he delivered to them faith and he delivered it to them then once for all never to give it to them againe but then they had it once for all as it is said of Christ he was once offered for all Heb 9. So when God doth effectually call a man he doth give him this call once for all he gives him faith once for all and grace once for all but you will say when God gives grace he reneweth it every day and affoards new helps and new assistances 't is true and without this no man can stand without supply from God continually the very elect could not persevere unto the end but yet God gives them no new graces he gives them more of the same love to God and more of the same faith and more of the same desires and endeavours after goodness but the thing is never to do againe as Christ saith to the woman of Samaria 1 Joh. 4.14 Whosoever drinketh of the water that I shall give him shall never thirst when Christ brings a man to this well and gives him the first draught he shall never thirst more he shall never have it to do againe God doth it once for all that is that man that is once effectually called is never uncalled if he hath once faith given him he is never totally deprived of it it is once delivered to him for all times afterwards now this shews us that it concerns us nearly to be assured of this when a man hath done a thing that can be but once done it must stand for all and the thing is good and necessary would he not be sure of it such a thing is effectual calling Secondly Because all the promises meet here as all the streams meet where the fountaine opens its self so all the promises of God meet in a mans effectual calling when God effectually calls a man he saith take my Son come unto me cast thy self upon me and be ruled by me he doth this effectually and saith thus to him thou shalt have my Son and with him all things pardon of thy sins the peace of a good conscience I will give thee power against all thy lusts the gates of hell shall not prevaile against thee I will keep thee here in this world through faith unto salvation take my yoak upon thee and learne of me and thou shalt have all these things and therefore Rev. 19.9 Blessed is he that is called to the supper of the Lamb these are the true sayings of God as who should say though you may question it and doubt it and call it into controversy I tell you it is true these are the true sayings of God and you may build your self upon it you are blessed if you be once effectually called of God all the promises of God belong unto you Acts 2.39 the promises belong to you and to your children to as many as God shall call all that are called of God all the promises of God belong unto them as soon as ever Christ hath effectually called a man he opens his liver-veine and le ts out all his heart blood upon him all belongs to that man it is like the first joyning of hands between man and wife with all my goods I thee endow when God first takes a man out of the world to live unto him and seek his Kingdom and labour to please him and from this time forward to believe in his name with all his goods he him endows he gives him title to eternal life to all the helps and furtherances that ever he shall need for this life or eternal life he shall have all now what a needful thing is it when all the promises meet here as at a fountaine head here is the spring let forth how needful is it I say that a man should labour that he be effectually called of God we should look for it every day and pray to God to have it and strive to have it appeare unto us that our calling is sound here is the very in-let of all the comforts of the holy Ghost and all the hope that the soul can have here is all the satisfaction and content of the soul of man they are bestowed upon a man when he is effectually called there is a way set open unto him that he may have the same Thirdly Because this is the first of all obedience a man cannot obey God till he be effectually called nay it is not obedience till he be called if a man should heare Sermons come to the Sacraments give to the poore it is no obedience till a man be effectually called when once a man is bound apprentice and his indentures are drawn his running of errands and all he doth is service to his Master when thou art bound apprentice to Christ and thy indentures are sealed and thou art called to be a servant unto him now all thy works are obedience to him Come saith Christ learne of me c. Mat. 11.28 first he would have them come to him and beare his yoak and then learn of me then be meek as I am meek and humble as I am humble and then bear my burthen then it is obedience and you are able to go through Faithful is he that hath called you who will also do it effectual calling is the fill-horse of the cart that bears up the cart this is the first draught a Painter cannot lay any colour till the first draught be made this is the very ground of a mans workings this is the ground of all obedience of all prayer and hearing here is the ground of doing all aright otherwise God will say what hast thou to do to take my name into thy mouth unlesse thou wilt submit to my Covenant and be bound
found out the Lord Jesus Christ to be the meanes and he is the power of God to save any man that believes and wheresoever we come we preach this Doctrine So again you may see Heb. 7.24 25. This man hath an unchangable Priesthood for he is able to save to the utmost all those that come unto him c. As who should say he is a publick Saviour he is not onely able to save these and these but all that come unto him he is able to save them to the utmost whosoever you are though you be never so wretched and reprobate to every good work though never so foule and all the nitre in the world cannot cleanse you never so stubborne and all the meanes and Ordinances you have enjoyed have not tamed you why yet here is a Saviour for you he is able to save you to the utmost though you be never so out with God and though God be never so much displeased with your sinful courses and all the Angels and all the world cannot take away Gods wrath from you yet he is able to save you to the utmost if you will come unto him This is the tender of the Gospel delivered to every man Now in the next place I will shew you the reasons why God calls people home by a general tender in this fashion First because this is the surest ground of faith suppose a soul that is effectually called shall afterwards feare and question and by what warrant do I hope to be saved by Christ and by what warrant do I look to be heard for Christs sake and how is it that I lay hold upon such promises and cast my self upon such things in the Gospel upon what acquaintance do I presume that the Lord Jesus will see you assisted in all my wayes and helped in all estates and conditions and save my soul when I die Why saith he I have a good warrant for I see in Scripture that Christ is tendered to all and whâ—soâ—ver believes shall not perish but have everlasting life and whosoever will have him may I could not tell indeed I was elected before I heard the Sermon but I heard that any man might have Christ that would and I am sure I would have him and I finde in Scripture that he came to save that which is lost and I am sure I am a lost creature and if he came to save that which is lost I have warrant to believe This is that which grounded Saint Paul this generall offer This saith he is a faithful saying worthy to be received of all men that Christ died for sinners whereof I am chief 1 Tim. 1.15 As who should say here is the thing this is that which comforts me and staies my soul I see that Jesus Christ came into the world to save sinners and I see it is a faithful saying and worthy of all men to be received all men whosoever have a heart may receive it and I am sure then he came to save me and this is my hold I have no other hold but this But now if a man were called by any other call but this a man could have no ground for his calling if the Scripture should say they only are called that are elected he would have no ground for his call Secondly because this is the best answer to Satan many times a man will be put to heavy straits and will have much ado to answer Satan sometimes a man will be under uncertainty sometimes under want of feeling and sense sometimes under horror of conscience and a mans sins may come to a mans view and feares may step up in the soul then Satan comes how look you to be saved you are a wretch you have a stiffe faith indeed What believe and no sense and feeling such a horrible wretch and such a guilty conscience and you believe What have you to shew Is any one promise in the Bible to such a one as you that are so foul and filthy and cannot pray nor do any thing you see God casts you off where is any promise for you to hang upon Yes I can believe for all this because the Gospel is not tendered to sense and feeling and such and such things but to every one that would have Christ and I would have Christ and so much the more eager is my heart to have him the more I am troubled and cast down the more I would have Christ and grace here is my hold this is the thing the sure Word of Faith it is called the Word of Faith Rom. 10.8 Now you know the Word of God is true whether a man believe or no and now when faith comes in it layes hold upon that general Word the thing is true so that if any man comes and believes though I never found it before I believed it yet now I may hang upon it and there is nothing in the world will put off Satan more then this he will say you have Christ how can you have him you are proud aye but I would be humbled you are dead 't is true but that is my grief and mourning I would be quickened and therefore would have Christ that I may be so and so here he hangs upon the general tender of Christ Thirdly because this is that same simple Scripture that is simply true in it self before all acts in man a man cannot be effectually called by any truth but that which is true in it self before all acts in man now what truth can effectually call a man before any act of grace in man but only the general tenders of the Gospel these are the truths that are simply true in themselves Before any thing is done upon man it may be true that God hath elected me but it is not a Scripture truth before something be done in me the Scripture doth not say simply in it self that I am elected before some grace be put forth in me if I have grace put forth already in me then I may say that God did specially intend it to me and did elect me in Christ before all worlds but now these truths cannot call a man because before effectual calling nothing is done in a man therefore those truths that suppose any thing in a man cannot be calling truths the first truths that a man is effectually called unto a man hath no more to shew for it then any man else in the world therefore it must be meerly the truths of the Gospel in themselves what Christ did and so forth As for example these be the calling truths Behold the Lamb of God that taketh away the sins of the world Joh. 1.29 God so loved the world that whosoever believeth in him shall not perish but have eternal life John 3.16 and Mat. 18.11 The Sonne of man came to save that which is lost but these truths concerning this mans election that God doth love him and hear him and accept of him these are not Scripture
to you it is given saith the Apostle not only to beleeve in him but to die for him Phil. 1.29 so that God gives more grace to his people then to others he gives onely common grace to the wicked 't is true God is not wanting to the wicked God will ever be aforehand with them and they shall have more then they make use of now wicked men the Lord leaves them without excuse for they stick not at an impossibility but at a will they will not come in that they might be saved they will not do that which God hath put into the power of their hands to do God gives them knowledge and they will not practise it God shews them their sinnes and they will not leave their sins may be God makes them leave their sinnes and then they return to them againe it may be God makes them that they never return to their sins again but then they take up onely a kinde of forme and there they stick and go no further thus they stick at the will they will not have the Gospel upon Christs termes The first use of the point is this it is a great comfort and encouragement to the faith of all Gods people what an excellent and sure word is this when they shall finde that they have such an excellent warrant to lay hold upon Christ when he is so publickly tendred in the Scripture there is a common salvation in Jesus Christ Jude 3. Christ hath made it to be common for any man that will have it upon the tearms thereof it is as common as Adam was As in Adam all died so in Christ shall all be made alive 1 Cor. 15.22 not as though all men simply shall be made alive for all men possibly are not alive as all men possibly are not dead in Adam for there might be millions of men after the world is ended but only those that are in the loynes of Adam all men that came out of the loyns of Adam shall die so all they that ever are in the loyns of Christ as all they are that will have him they shall be made alive it is as general as Adam as many as were in the loyns of Adam and lived and died so shall die so all that are in the loyns of Christ and have a will to come to Christ shall be saved for it is the will that carrieth all the soul when a man will do or suffer any thing for Christ whatsoever sin Christ will have him leave he will leave it whatsoever duty Christ will have him take up he will assume it he will break through all hindrances and use all means he will have it the righteousnesse of Christ is for every one that will have it I will have it saith the soul therefore it belongs to me the Gospel of salvation is tendred to every one that hath a minde to it I have a mind to it upon the Gospels tearms and therefore it belongs to me The second use is of confutation to confute those that desire faith by the full assurance of the pardon of a mans sins and the salvation of his soul this is a dangerous doctrine and condemns the half of the generation of God nay all of them at one time or other you see how the Gospel calls a man to believe concerning justification and salvation it calls to beleeve in the record of his Son that he is the Lamb of God that takes away the sins of the world that he is eternal life that he is the way the truth and the light that he is the hope of glory that he is the way of coming to God the Father now when a man hath this faith in a lively manner and this pulls a man out of the world draws him to Christ this is the true faith this is the faith of the Gospel faith is not defined by assurance in Scripture but by beleeving in Christ John 3.18 by trusting upon Christ Ephes 1.12 by resting upon God 2 Chr. â—4 11 by relying upon God 2 Chr. 19.8 by adhering and cleaving to God in Christ Acts 11.23 this is true faith when a man relies upon God when he believes this same blessed record and throws himself and casts himself upon it and will obey God I may say to you all that have this faith as the Prophet Esay saith to such as you are Who is there among you that feareth the Lord and obeyeth the voice of his servants though he sit in darknesse and seeth no light yet let him rest upon the Lord and stay himself upon the God of his salvation Esay 50.10 as who should say though you be in the dark and have no light no assurance no sense and feeling no inkling of Gods mercy though you be in darkness and know not where you are yet if you have a heart to fear God and obey the voice of his servants and hearken to the tender of the Gospel trust in the Lord your God relie upon him for all want of sense and feeling for all darknesse for all want of light in you for all want of comfort and stay your souls that way yet trust in the name of the Lord relie upon him for all his mercies though you be at this passe Object But the soul will say I am afraid I have nothing I have no interest in Christ but what of that Answ If thou be never so much afraid mark what David saith Psalme 56.3 What time I am afraid I will trust in thee as who should say though I be in the middest of fears and doubts and terrors of conscience what time this fear comes upon me I will cast my self upon thee so that this is that which the soul is to do that beleeves the tender of the Gospel and this draws him and works upon him it is not a dead faith but an operative faith it pulls him and draws him to Christ he must have Christ and he must have righteousnesse is there such a faith then relie upon God though thy fears come upon thee yet urge thy self to trust in God Obj. And againe it may be objected I have hardly any hope that ever I shal have the pardon of my sins that ever God will hear my prayers and accept my duties and performances What of that if thou hast this faith Answ Mark how it was with Abrahams faith when God told him he should have a sonne though it were above hope besides hope against hope yet he believes in hope so though thou hast hardly any hope yet above hope believe under hope and though thou art put besides all hope and art even ready to be at the brink of despaire yet through thy self upon God if I perish I perish go on in the ways of God and seek after the ways of Jesus Christ and rest upon him from day to day and strive to draw neerer to him to have communion with him and though thou beest put
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
for their faith the soul cannot first beleeve and then come to the promise but the Lord brings the promise first and then makes the soul to beleeve he lets in the promise first and then causeth the soul to lay hold upon it the soul doth not first come and then look to the promise but the soul first looks upon the promise and then beleeves as you may see Psal 119.49 it is the speech of the Prophet David Remember thy Word O Lord wherein thou hast caused thy servant to trust the Lord lets in a word of promise into Davids heart then caused him to hope in it and made him look upon it as a thing tendred and propounded to him and so made him relie upon it if it were not for this call of God who were able to beleeve for without this call the soul when it seeth its dulnesse and deadnesse and untowardnesse and unworthinesse it would go away it would say I cannot look to the promise I cannot do this and that and I have no faith and what have I to do with the promise therefore the Lord when he effectually calls a man he lets in the sight of his promises he holds forth his free and gracious promises so that now the soul can say the Lord calls me by his grace and though I be never so wretched and my heart be stark naught though I be as reprobate to every good word and work as the vilest in the world yet here is a free offer and I will relie upon it it is tendred unto me otherwise why should God propound it so freely why should he hold it forth so indifferently why should he confirm it with the blood of his own Son why should there be the Sacraments and so many Seals to establish the truth of it and why doth he propound it so freely to me when he looks upon the promise the promise makes him believe the freenesse of it the universality of it the indifferency of it to as many as will have it the Lord puts power into the promise to affect the heart fire the heart there is so much truth and goodness in the promise as is able to make the soul beleeve when God speaks it to the heart it is such a good promise and such a free promise and so Yea and Amen in Christ Jesus to all that do but rest upon it the Lord holds the promise before a mans eyes and saith here is a promise for thee beleeve here is mercy here is favour here is pardon here is peace here is Christ here is strength here is wisdome thou art a fool here is wisdome for thee to direct thee thou art weak here is strength for thee to enable thee do but rely upon me and thou shalt have it the soul doth not first believe the promise and then take it but the Lord first propounds the promise to the soul and makes the soul look up to God in his promise I am a vile sinner but with the Lord there is mercy and I have a cursed spirit within me but with the Lord there is power to subdue it the truth of the promise and the power of God going with it makes the soul beleeve it and this is the reason when God would renew the faith of his people he gives them as it were a new call and holds the promise afresh before them as Gen. 17.1 I am God alsufficient walk before me and be upright as who should say Abraham go not away from me go not any where else thou mayest have any thing in me I am God Almighty beleeve in me keep by me go not from me but walk before me all the dayes of thy life and I will be a God unto thee and in blessing I will blesse thee therefore Rom. 9.8 the people of God are called the children of promise because the promise breeds them and converts them and is the ground of all unto them they are the very children of the promise now here be three things I would shew unto you First why this act is attributed to the Father the Father speaks to the soul the soul hears it and so comes Secondly what speech this is which the soul hears and so comes to God by faith Thirdly how a man may know whither he hath heard this voice or no. First why this act is attributed to the Father Every man that hath heard and learned of the Father c. the Father speaks and the soul hears from the Father I answer First not as though Christ did not speak but he came to send them to to the Father go to him and hear him that is not the meaning of it no Christ cuts off all such thoughts in the next verse Every man that hath heard and learned of the Father c. not that any man hath seen the Father c. as who should say I do not mean that you should runne to the Father as though I were not able to teach you no man can go to the Father he dwells in light that is unaproachable no man can come to the Father but by me Mat. 11.27 All things are delivered to me of my Father c. you see here that is not the meaning of it Christ is a sufficient Doctor he is the great Prophet of his Church and is able to instruct his people therefore that is not the meaning of it Secondly not as though we should set up a conceited distinction of works in the Trinity as though a man should say now a man is under the work of the Father and then under the work of the Sonne and then under the work of the holy Ghost as some imagine sometimes the soul is under the work of the Father as when the soul doth not beleeve the Father draws it and pulls it and when it beleeves then it is under the work of the Sonne and he works upon the conscience and justifies and sanctifies it and afterwards it is under the work of the holy Ghost when it is sealed with the Spirit of promise these things are true yet this is not the meaning neither doth our Saviour Christ intend any such construction neither have we any warrant for any such distinction of works for as this act of drawing is here given to the Father so John 11. it is given to the Sonne When I am lifted up I will draw all men unto me and as we say the soul hears the Father so it heares the Son also John 5.25 so that these are but conceits and as the seal is given to the Spirit so it is given to the Father and the Son sometimes therefore to say that the soul is now under the work of the Father and now under the work of the Sonne and now under the work of the holy Ghost these things are not warrantable in Scripture but the meaning is this our Saviour meeting with the stubbornnesse of the Jews that would not believe but murmured and
Wildernesse the Lord doth as it were entice a man thus and thus it shall be with thee if thou wilt follow me it is done after such a manner therefore it is called a voice The third thing is how we may know whether the soul hath heard this voice or no I answer first there is a power goeth along with the Word when this voice of the Father goeth with it there is a power put into the promises not only the Minister speaks them or the bare letter of the word utters them but when the Spirit speaks with them there is a power goeth along with them as John 6.44 there is a power to draw the heart when the Lord calls a man when he speaks to a man he puts a power into the promise that it draws the heart of a man the truth the goodness the excellency freenesse attainableness of it the Lord puts a power into these things to draw the heart so that that man is drawn to look after heaven and come to God from day to day the excellency and incomparable worth of these things having the power of God in them woeth the heart and enticeth it and draws it and hales it to come to God and weaneth it from the world and he lets them go more and more not seeing such worth in them to draw his minde away more and more hence the Gospel is call'd the power of God to salvation Rom. 16.6 when God calls a man by the Gospel he puts a power into all the promises to draw a man home to pull a man effectually and powerfully unto him he is enamoured of them and must have them and will have them and casts himself upon God for the having of them when any soul obeyeth the call of God what is the reason that it obeyeth it it feels a power in the Word in the promises of God when he hears it preached as 1 Thes 1.5 Our Gospel came not unto you in Word onely but in power the Lord calling of these good Thes By his grace there was a power went along with the Word and made them receive the Word and that drew their hearts to take it though by nature they were averse from it though by nature they were stubborn and rebellious and would not submit to the Gospel yet when the Lord puts this power into the promise to overwoe the soul more then lusts and sinnes and things of the world could do more then the inclinations of the soul could do it came with a stronger power then all these to the soul and this made the soul hear this voice Secondly he that hears this voice hears more then a man or any creature say unto him beleeve saying unto him come unto Christ cast thy selfe upon God here is mercy here is a promise here is peace that thou needest when he doth not onely hear the Minister say it all the Congregation hears him speak it and no man stirs but when a man hears more then a Minister say so he feels such a coming of the Word to him that all the created powers in heaven and earth could never move him in that manner then he heares the voice of the Spirit of God for when God calls a man effectually he makes the Gospel a glasse for a man to see the glory of God thorow as you may see 2 Cor. 3.18 he means by the glasse there the Gospel the Lord when he calls a man he makes the Gospel a glasse to him that he may behold the glory of God the infinite graciousnesse and lovelinesse of God the infinite goodness happinesse and blessednesse of God and what an infinite fountaine of all goodnesse he is in his own Son Jesus Christ he lets him see not only the Gospel every man seeth the Gospel but every man hath not this glasse it is not this glasse to him to let him see the glory of God when God turns a man he comes with this glorious light thorow the Gospel to his soul there is a great light shines from heaven about a man as there did about Saint Paul the Gospel it self a light and every man seeth this light but there is darkness upon the minde still for all that but when God calls a man there is a great light comes into the soul you are a chosen generation c. 1 Pet. 2.9 mark there is a marvellous deal of light the Lord lets into the soul that the soul can now see how the devil and sin and the world deluded him and how the world and all profits and pleasures are a meer painted thing and are meerly vexations of Spirit now he sees how to distinguish between things and things there is a glorious and a marvellous light come in he sees the wiles of his own heart and how he was beguiled before and betwitched by the devil before he seeth all the folly and the Popery of his own heart such a deal of light comes in that it discovers all so far forth as is necessary to bring him to God now he sees that his moaping and blundering upon his sins and condemning of himself it had a form of humility but it was nothing but pride and stubbornnesse of heart and he would rather have him be without mercy then have it upon Gods termes he beholding the glory of God seeth the wyles and deceits of his own soul this light sheweth him the glory of God and propounds to him these things and makes him beleeve them Thirdly this same voice of the Father when the Father speaks to a man it is the irrefragable propounding of the promise to him when the promises of the Gospel are delivered in an irrefragable mannner contrary to all the objections of the heart of man all the pleas that can be brought against it it comes in an irrefragable manner and holds itself before him that he may believe not that he may not be tempted to the contrary but he sees that they are but temptations O saith the soul I see I am unwilling to do good duties what of that if thou wouldest be willing the promise is free may be saith the soul I am full of stubbornnesse and rebellion and unprofitableness what of that that is nothing saith the promise if thou come to me I can heal thee of this stubbornnesse beleeve in me this is the way to be rid of thy stubbornnesse and to have a better heart and more abilities as long as it is a burthen to thee beleeve in me it comes in an irrefragable manner so that the soul can say I refused comfort all this while as David saith Ps 77. comfort was propounded to me but I would not have it I was sullen and peevish and put it off and withstood my own comforts now the soul seeth its putting off of Gods mercie and the forsaking its own mercies and the gracious proffers tendred to it I say when the Spirit speaks this voice to the soul it speaks in a marvellous
him so that we see this confidence may be without this full perswasion of heart Secondly there is another good confidence that comes not within this definition of faith and that is a constant expectation and this is the daughter of faith Ephes 3.12 This confidence whereby the soul hopes in God differs from the confidence of faith for this confidence is an effect of faith it is by faith Now these two differ thus the confidence of hope is that which a man hath for the future having of those things that for the present a man believes now the confidence of faith is the confident apprehending of Christ for the having of them John 3.36 He that believeth in Christ hath eternal life he that believes in Christ hath a present possession of that he believes in Christ for eternal life is his for the present he hath present justification and acceptance with God and hath a title to all good and all the mercies of the Covenant of grace Now we come to prove this that this confidence is a true justifying faith and the Arguments to prove it are these and the first is taken from the several expressions of faith in Scripture Psal 78.22 it is called a trusting they believed not in God Why They trusted not in his salvation so that faith is a trusting in God when a man hath confidence in God and can fiducially leane upon God for all good things As Alexander trusted his Physician when his Physician gave him a Potion before he took it a friend of his wrote unto him do not take the Potion the man is set to poyson you if you take it you are a dead man he read the letter and then took the Potion and then gave the letter to the Physician and said I have trusted to your faithfulness and cast my self upon you if you have given me poyson you have killed me you see by the letter I have witness of it but I trust you and suppose you have not done it So faith is a trusting upon God when the soul resolves to follow God in all wayes and when the world and the flesh come in and object if you be so strict and follow these courses you will undo your self and be laughed at and loose your friends your very living depends upon such a course and you will be a begger and will never have any delight you are given to pleasure and laughter but all these must be gone farewell all carnal pleasure Well but the soul now believes in God God bids him come to him for comfort for friends for delight for pleasure for the satisfaction of all his desires and he shall want no manner of good he trusts upon this and he will never leave God never leave his wayes this is rooted in him and now he can go to God and say the Devil told me I should loose my friends and I should never have comfort never be able to live my flesh and my own heart said so but I have trusted thee and if friends go so farewell friends if means go so farewell them I am told so flesh and blood say so but I believe in thee is eternal life and in thee is all peace and happinesse and comfort and this is that which drawes me to thee and keeps me to thee and I rest upon thee for all good thus you see that faith must be an affiance in God because it is a trusting in God Secondly it is called a relying upon God as Asa when the Aethiopians and Lubims came against him the Scriptures shewes that he believed in God now mark how the Scripture expresseth his faith 2 Chro. 16.8 Because thou didst relie upon the Lord therefore he delivered them into their hands May be the world might tell him what do you think to overcome these enemies with strictness and fasting and praying You had more need make a league with the King of Syria and take some other course but he relied upon God and if he failed him he failed him he would relie upon him and therefore faith must needs be an affiance in God Thirdly faith is called a staying upon God when a man stayes himself upon God Isa 50.10 there faith is expressed by staying a mans self upon God He that sitteth in darkness and seeth no light let him trust in the Lord and stay himself upon his God It is a similitude taken from a staffe and old man that dares not trust to his own legs but thinks I shall fall and get some mischiefe he takes a staffe and stayes himself upon it now is this all that he looks upon that he conceives the staffe is able to bear him so a man that hath no staffe knows that such a staffe is able to beare him that is not the thing but this man doth not only believe the staffe is able to beare him but he commits himself unto it and leanes upon it and if he falls he is content he laies the bulk of his body upon the staffe and dares leane upon it so it is with faith it is not only an assent to this that God is wise and omnipotent and gracious and an hearer of prayers and that he comforts them that mourne for sinne and satisfies them that hunger for righteousnesse he not only believes there is a Christ and salvation in him he not only assents to these things but he staies upon them and commits himself to them Fourthly it is expressed by a mans rolling himself upon God Psal 37.5 We translate the words Commit thy way unto the Lord but in the Originall it signifieth to roll a mans way upon God so Psal 22.8 He trusted God would deliver him it is the same word is used here he rolled himself upon God this is a similitude taken from a Cart-wheele that rolls it self about the Axeltree and staies it self upon it and helps it self in its motion it could not move but for that and by vertue of that it moves to and fro So this is true faith not only when a man assents to the promises of God but rolls himself upon God moves his soul upon Christ and commits himself unto Christ in all his wayes Fifthly faith is expressed by adherence and sticking unto God Psal 119.31 I have stuck unto thy Commandements Lord put me not unto confusion as who should say Lord here I hang here I hold here I will stick fast I will ever fear thee I will ever obey thee here I hang and hold and will keep my hold Lord put me not to confusion that is Lord I hope thou wilt do as thou hast spoken Lord let me not be confounded let me not be scoffed at in the world if I be put to shame I am confounded doth this man now only believe the promises in general No but he relieth upon these promises he dares go and take this Bear by the tooth and dares venter upon those harsh duties that are crosse to
a man loves God that begets he must needs love them that are begotten of God Lastly If a man be born again then a man labours to do good and to spread the Knowledge of Jesus Christ to the glory of God He loves to be communicating that he hath he that hath this Spirit loves to be breathing upon others and would fain scatter his sweet things up and down where he goeth and would fain leave a sweet savour of himself wheresoever he comes this is the nature of him that is born again and regenerate to beget others That man is unworthy to be born by whom another is not born as we say when a man is born again he labours to beget others to God to be generative and fruitful and abundant in doing good up and down he labours to beget his Children and Family to God and to draw his neighbours and acquaintance unto God he would fain have people know Christ and obey him and submit unto him Thus you see the signs whereby we may know Whether we be born again or no CHRISTIANS Ingrafting into CHRIST 1 Cor. 12.13 For by one Spirit are we all Baptized into one Body whether we be Jews or Grecians whether we be Bond or Free and have been all made to drink into one Spirit WEE have spoken of Regeneration which is a work of the Spirit and the first implanting of a man into Christ Now we come to speak of a new work of the Spirit The implanting of a man into the Church the Body of Christ when the Spirit makes a man to be a Member of the Mystical Body of Jesus Christ and this is done all under one for being once ingrafted in Christ we come to be fellow-Members with all those that are Christs and this we have here in the Text By one Spirit we are all Baptized into one Body c. The Apostles meaning is this All we that are the people of God we are all one Body and be efficient cause of this is the Spirit of God it is by the Spirit that we are made thus and the instrumental cause though it be not here expressed yet it is implyed and that is Faith and the means of confirming this Faith are the Two Sacraments First The Sacrament of Baptisme we are baptized into the same Body Secondly The Sacrament of the Lords Supper intimated in one part of it namely the Cup which is put for the whole and are made all to drink of the same Cup we are all of one and the self same Body as many as are in Christ are endued with the same Spirit not one endued with one Spirit and another endued with another Spirit but by one Spirit we are Baptized into one Body our Baptisme is one and our Food one it is altogether one though our condition in the world be never so different bond or free though our Countrey and Nation and Parish be never so various one to another one of one and another of another Jews and Gentiles we are all baptized into one Body and this is done by one and the self-same Spirit Now to speak of the putting of a man into the Body of Christ We will shew you these Five things First What this Body of Christ is Secondly What this putting of a man into it is Thirdly That this is done by the Spirit of God Fourthly How the Spirit of God doth it How a man is made part of the Body of Christ Fifthly The Application of the Point For the First What is this Body of Christ which the Spirit of God doth ingraft his people into In a word It is the invisible Church of God which is a peculiar company of men and women out of all Nations under heaven predestinated to eternal life gathered together by the Word and made all one in Christ This is the Body of Jesus Christ so that here are Five Things that are to be opened First It is the Church of God as the Apostle saith Col. 1.18 He is the Head of the Body the Church So that the Church is the Body of Christ that same peculiar company of men and women as Saint Peter calls them You are a chosen generation a peculiar people a royal priesthood 1 Pet. 2.9 The Author to the Hebrews calls them The Assembly of the first born Heb. 12.23 And Christ himself calls them A little flock in regard of the multitude of other people that is in the world and are not of this brother-hood Now I call this invisible for though their persons and courses and manner of life be seen and known and they may be known who they are yet all of them were never known nor ever will be there may be more then we can tell and fewer then we think of The foundation of God is sure having this seal The Lord knoweth who are his 2 Tim. 2.19 The Lord had seven thousand in Israel that had not bent their knees to Baal when Eliah could see never a one So that this is the First Thing it is the invisible Church of God Secondly It 's such a company as is gathered out of all Nations under heaven As Saint John speaks Rev. 7.9 After this behold and loe I saw a great multitude of all Nations and Countryes and Tongues c. Though it be a little Flock in respect of the Reprobate yet it is a great multitude considered in it self and they stood before the throne and before the Lambe with long white Robes and with Palms in their hands This white Robe is the Righteousnesse of Christ Jesus imputed which begets another Righteousnesse which is inherent in some measure and the Palms in their hands is the sign of Victory over Sin Death and Hell and this is a great multitude and it was out of all Cities and Nations and Kindreds of the world and therefore our Saviour Christ speaking of his own taking of this company home unto himself at the last day see what he speaks Mat. 24.31 He shall send his Angels with a great sound of a trumpet and they shall gather his Elect from the four Winds from the one end of the Earth to the other The Lord gathers here one and there another as a man would gather a Posie in a Garden here a flower and there a flower This is Another Thing in the Body of Christ it is a Company gathered out of all Nations and People and Places at one time or other Thirdly This same godly Company are a Company of Predestinated men unto Eternal life For there are none but the chosen of God that are the true Body of Christ this is a company only of Elect men and women and babes therefore they are called Elect Rom. 8.33 They are such a company as are written in the Lamb's Book of life Rev. 21.27 Therefore all those that seem to be of God and go a great way with the people of God and yet turn back as Orphah from Naomi Ruth 1. They were